Homily LXX.
Matt. XXII. 15
.
“Then went the Pharisees, and took counsel how
they might entangle Him in His talk.”
Then
. When? When most of all
they ought to have been moved to compunction, when they should have
been amazed at His love to man, when they should have feared the things
to come, when from the past they ought to have believed touching the
future also. For indeed the things that had been said cried aloud in
actual fulfillment. I mean, that publicans and harlots believed, and
prophets and righteous men were slain, and from these things they ought
not to have gainsaid touching their own destruction, but even to
believe and to be sobered.
But nevertheless not even so do their wicked acts cease,
but travail and proceed further. And forasmuch as they could not lay
hands on Him (for they feared the multitude), they took another way
with the intention of bringing Him into danger, and making Him guilty
of crimes against the state.
For “they sent out unto Him their disciples with
the Herodians saying, Master, we know that thou art true, and teachest
the way of God in truth, neither carest thou for any man; for thou
regardest not the person of men. Tell us therefore, What thinkest thou?
Is it lawful to give tribute unto Cæsar or not?”
2607
For they were now tributaries, their state having passed
under the rule of the Romans. Forasmuch then as they saw that Theudas
and Judas
2608
with their companies for this cause were put to death, as having
prepared for a revolt, they were minded to bring Him too by these words
into such a suspicion. Therefore they sent both their own disciples,
and Herod’s soldiers, digging, as they thought, a precipice on
either side, and in every direction setting the snare, so that,
whatever He should say, they might lay hold of it; and if He should
answer in favor of the Herodians, themselves might find fault with Him,
but if in their favor, the others should accuse Him. And yet He had
given the didrachmas,
2609
but they knew not that.
And in either way indeed they expected to lay hold of
Him; but they desired rather that He should say something against the
Herodians. Wherefore they send their disciples also to urge Him thereto
by their presence, that they might deliver Him to the governor as an
usurper. For this Luke also intimates and shows, by saying, that they
asked also in the presence of the multitude, so that the testimony
should be the stronger.
But the result was altogether opposite; for in a larger
body of spectators they afforded the demonstration of their folly.
And see their flattery, and their hidden craft.
“We know,” their words are, “that Thou art
true.” How said ye then, “He is a deceiver,” and
“deceiveth the people,” and “hath a devil,” and
“is not of God?”
2610
how a little while before did ye devise to slay Him?
But they are at everything, whatsoever their craft
against Him may suggest. For since,
when a little before they had said in self
will, “By what authority doest Thou these things?”
2611
they did not meet with an answer to the question, they look to puff Him
up by their flattery, and to persuade Him to say something against the
established laws, and opposed to the prevailing government.
Wherefore also they testify the truth unto Him,
confessing what was really so, nevertheless, not with an upright mind,
nor willingly; and add thereto, saying, “Thou carest not for any
man.” See how plainly they are desiring to urge Him to these
sayings, that would make Him both offend Herod, and incur the suspicion
of being an usurper, as standing up against the laws, so that they
might punish Him, as a mover of sedition, and an usurper. For in
saying, “Thou carest not for any man,” and, “Thou
regardest not the person of man,” they were hinting at Herod and
Cæsar.
“Tell us therefore, what thinkest Thou?” Now
ye honor Him, and esteem Him a Teacher, having despised and insulted
Him oftentimes, when He was discoursing of the things that concern your
salvation. Whence also they are become confederates.
And see their craftiness. They say not, Tell us what is
good, what is expedient, what is lawful? but, “What thinkest
Thou?” So much did they look to this one object, to betray Him,
and to set Him at enmity with the rulers. And Mark declaring this, and
more plainly discovering their self-will, and their murderous
disposition, affirms them to have said, “Shall we give Cæsar
tribute, or shall we not give?”
2612
So that they were breathing anger, and travailing with a plot against
Him, yet they feigned respect.
What then saith He? “Why tempt ye me, ye
hypocrites?” Seest thou how He talks with them with more than
usual severity? For since their wickedness was now complete and
manifest, He cuts the deeper, first confounding and silencing them, by
publishing their secret thoughts, and making it manifest to all with
what kind of intent they are coming unto Him.
And these things He did, repulsing their wickedness, so
that they might not suffer hurt in attempting the same things again.
And yet their words were full of much respect, for they both called Him
Master, and bore witness to His truth, and that He was no respecter of
persons; but being God, He was deceived by none of these things.
Wherefore they also ought to have conjectured, that the rebuke was not
the result of conjecture, but a sign of His knowing their secret
thoughts.
2. He stopped not, however, at the rebuke, although it
was enough merely to have convicted them of their purpose, and to have
put them to shame for their wickedness; but He stoppeth not at this,
but in another way closes their mouths; for, “Shew me,”
saith He, “the tribute money.” And when they had shown it,
as He ever doth, by their tongue He brings out the decision, and causes
them to decide, that it is lawful; which was a clear and plain victory.
So that, when He asks, not from ignorance doth He ask, but because it
is His will to cause them to be bound by their own answers. For when,
on being asked, “Whose is the image?” they said,
“Cæsar’s;” He saith, “Render unto
Cæsar the things that are Cæsar’s.”
2613
For this is not to give but to render, and this He shows both by the
image, and by the superscription.
Then that they might not say, Thou art subjecting us to
men, He added, “And unto God the things that are
God’s.” For it is possible both to fulfill to men their
claims and to give unto God the things that are due to God from us.
Wherefore Paul also saith, “Render unto all their dues; tribute
to whom tribute is due, custom to whom custom, fear to whom
fear.”
2614
But thou, when thou hearest, “Render unto
Cæsar the things which are Cæsar’s,” know that He
is speaking only of those things, which are no detriment to godliness;
since if it be any such thing as this, such a thing is no longer
Cæsar’s tribute, but the devil’s.
When they heard these things, their mouths were stopped,
and they “marvelled” at His wisdom. Ought they not then to
have believed, ought they not to have been amazed. For indeed, He gave
them proof of His Godhead, by revealing the secrets of their hearts,
and with gentleness did He silence them.
What then? did they believe? By no means, but they
“left Him, and went their way;” and after them, “came
to Him the Sadducees.”
O folly! When the others had been put to silence, these
made the attack, when they ought to have been the more backward. But
such is the nature of rashness, shameless, and importunate, and
attempting things impossible. Therefore the evangelist also, amazed at
their folly, signified this very thing, by saying, “On that day
came to Him.”
2615
On that day. On what day? In which He had convicted their craftiness,
and put them to shame. But who are these? A sect of the Jews dif
ferent from the Pharisees, and much worse
than they, who said, “that there is no resurrection, nor angel,
nor spirit.”
2616
For these were some of a grosser sort, and eager after the things of
the body. For there were many sects even amongst the Jews. Wherefore
Paul also saith, “I am a Pharisee, of the strictest sect amongst
us.”
2617
And they say nothing indeed directly about a
resurrection; but they feign a story, and make up a case, which, as I
suppose, never so much as had an existence; thinking to drive Him to
perplexity, and desiring to overthrow both things, both the existence
of a resurrection, and of such a resurrection.
And again, these too attack Him with a show of
moderation, saying, “Master, Moses said, If a man die, not having
children, his brother shall marry his wife, and raise up seed unto his
brother. Now there were with us seven brethren: and the first, when he
had married a wife, deceased; and, having no issue,
2618
left his wife unto his brother. Likewise the second also, and the
third, unto the seventh. And last of all the woman died also.
Therefore, in the resurrection, whose wife shall she be of the
seven?”
2619
See Him answering these like a teacher. For though out
of craft they came unto Him, yet was their question rather one of
ignorance. Therefore neither doth He say unto them, “Ye
hypocrites.”
Moreover, in order that He might not blame, saying,
“Wherefore had seven one wife?” they add the authority of
Moses; although, as I have said before, it was a fiction, in my
judgment at least. For the third would not have taken her, when he saw
the two bridegrooms dead; or if the third, yet not the fourth or the
fifth; and if even these, much more the sixth or the seventh would not
have come unto the woman, but have shrunk from her. For such is the
nature of the Jews. For if now many have this feeling, much more then
had they; when at least, even without this, they often avoided marrying
in this way, and that when the law was constraining them. Thus, at any
rate, Ruth, that Moabitish woman, was thrust off to him that was
further off from her kindred; and Tamar too was thus compelled to
obtain, by stealth, seed from her husband’s kinsman.
And wherefore did they not feign two or three, but
seven? In order the more abundantly to bring derision, as they thought,
upon the resurrection. Wherefore they further say, “they all had
her,” as driving Him into some difficulty.
What then saith Christ? He replies unto both, as taking
His stand not against the words, but the purpose, and on every occasion
revealing the secrets of their hearts; and at one time exposing them,
at another time leaving the refutation of them that question Him to
their conscience. See, at any rate here, how He proves both points, as
well that there will be a resurrection, as that it will not be such a
resurrection as they suspect.
For what saith He? “Ye do err, not knowing the
Scriptures, nor the power of God.”
2620
For since, as if they knew them, they put forward Moses and the law, He
shows that this question is that of men very ignorant of the
Scriptures. For hence also arose their tempting Him, from their being
ignorant of the Scriptures, and from their not knowing the power of God
as they ought.
“For what marvel then is it,” He saith,
“if ye tempt me, who am as yet unknown to you, when at least ye
know not so much as the power of God, of which ye have had so much
experience, and neither from common sense nor from the Scriptures have
become acquainted with it;” if indeed even common sense causes us
to know this, that to God all things are possible. And in the first
place He answers to the question asked. For since this was the cause
for their not believing a resurrection, that they think the order of
things is like this, He cures the cause, then the symptom also (for
thence arose the disease too), and shows the manner of the
resurrection. “For in the resurrection,” saith He,
“they neither marry, nor are given in marriage, but are as angels
of God in Heaven.”
2621
But Luke saith, “As Sons of God.”
2622
If then they marry not, the question is vain. But not
because they do not marry, therefore are they angels, but because they
are as angels, therefore they do not marry. By this He removed many
other difficulties also, all which things Paul intimated by one word,
saying, “For the fashion of this world passeth away.”
2623
And by these words He declared how great a thing the
resurrection is; and that moreover there is a resurrection, He proves.
And indeed this too was demonstrated at the same time by what He had
said, nevertheless over and above He adds again to His word by what He
saith now. For neither at their question only did He stop, but at their
thought. Thus when they are not
dealing with great craft, but are asking in ignorance, He teaches even
over and above, but when it is of wickedness only, not even to their
question doth He answer.
And again by Moses doth He stop their mouths, since they
too had brought forward Moses; and He saith, “But as touching the
resurrection of the dead, have ye not read, I am the God of Abraham,
and the God of Isaac, and the God of Jacob? He is not the God of the
dead, but of the living.”
2624
Not of them that are not His meaning is, and that are utterly blotted
out, and are to rise no more. For He said not, I was, but, I am; of
them that are, and them that live. For like as Adam, although he lived
on the day that he ate of the tree, died in the sentence: even so also
these, although they had died, lived in the promise of the
resurrection.
How then doth He say elsewhere, “That He might be
Lord both of the dead and of the living?”
2625
But this is not contrary to that. For here He speaks of the dead, who
are also themselves to live. And moreover too, “I am the God of
Abraham,” is another thing from, “That He might be Lord
both of the dead and of the living.” He knew of another death
too, concerning which He saith, “Let the dead bury their
dead.”
2626
“And when the multitudes heard this, they were
astonished at His doctrine.”
2627
Yet not even here the Sadducees; but these go away defeated, while the
impartial multitude reap the benefit.
Since then the resurrection is like this, come let us do
all things, that we may obtain the first honors there. But, if ye will,
let us show you some even before the resurrection here pursuing and
reaping these blessings, again having made our resort to the deserts.
For again will I enter upon the same discourse, since I see you
listening with more pleasure.
Let us behold then to-day also the spiritual camps, let
us behold their pleasure unalloyed with fear. For not with spears are
they encamped like the soldiers, for at this point I lately ended my
discourse, neither with shields and breastplates; but bare of all these
wilt thou see them, yet achieving such things, as not even with arms do
they.
And if thou art able to observe, come and stretch forth
thy hand to me, and let us go unto this war, both of us, and let us see
their battle array. For these too fight every day, and slay their
adversaries, and conquer all the lusts that are plotting against us;
and thou wilt see these cast out on the ground, and not able so much as
to struggle, but proving by very deed that saying of the apostle,
“They that are Christ’s have crucified the flesh with the
affections and lusts.”
2628
Seest thou a multitude of dead lying there, slain by the
sword of the Spirit? Therefore in that place is no drunkenness nor
gluttony. And their table proves it, and the trophy that is set
thereon. For drunkenness and gluttony lie dead, put to the rout by the
drinking of water, though this be multiform, and a many-headed monster.
For like as in the fabled Scylla and Hydra, so in drunkenness may one
see many heads, on one side fornication growing up, on another wrath;
on one hand sloth, on another lawless lusts; but all these things are
taken away. And yet all those other armies, though they get the better
in ten thousand wars, are taken captive by these; and neither arms, nor
spears, nor whatever else there may be, is able to stand against these
phalanxes; but the very giants, the heroes, those that do countless
brave deeds, thou wilt find without bonds bound by sleep and
drunkenness, without slaughter or wounds lying like the wounded, or
rather in more grievous case. For those at least struggle; but these do
not even this, but straightway give up.
Seest thou that this host is greater and more to be
admired? For the enemies that got the better of the others it destroys
by its mere will. For they do so weaken the mother of all their evils,
that she cannot even trouble them any more; and the leader being
overthrown, and the head removed, the rest of the body also lies
still.
And this victory one may see each of them, that abide
there, achieving. For it is not as in these wars of ours, where, if any
enemy hath received a blow from one, he is no more grievous to another,
having been once overthrown; but it is necessary for all to smite this
monster; and he that hath not smitten and overthrown her, is surely
troubled by her.
Seest thou a glorious victory? For such a trophy as the
hosts in all parts of the world having met together have not power to
erect, this each one of those men erects; and all things that from the
army of drunkenness lie mingled together wounded, delirious words of
frenzy, insane thoughts, unpleasing haughtiness. And they imitate their
own Lord, at whom the Scripture marvelling saith, “He shall drink
of the brook in the way, therefore shall He lift up the
head.”
2629
Would ye see also another multitude of dead? Let us see
the lusts that arise from luxurious living, those that are cherished by
the makers of sauces, by the cooks, the furnishers of feasts, the
confectioners. For I am ashamed indeed to speak of all; however, I will
tell of the birds from Phasis, the soups that are mixed from various
things: the moist, the dry dishes, the laws made about these things.
For like as if ordering some city and marshalling hosts, even so these
too make laws, and ordain such a thing first, and such a thing second,
and some bring in first birds roasted on the embers, filled within with
fish; and others make of other material the beginnings of these
unlawful feasts; and there is much rivalry about these things, about
quality, and about order, and about quantity; and they take a pride in
the things, for which they ought to bury themselves for shame; some
saying that they have spent the half of the day, some all of it, some
that they have added the night too. Behold, O wretched man, the measure
of thy belly, and be ashamed of thy unmeasured earnestness!
But there is nothing like this amongst those angels; but
all these desires also are dead. For their meals are not unto fullness,
and unto luxurious living, but unto necessity. No bird hunters are
there, no fishermen, but bread and water. But this confusion, and the
disturbance, and the turmoils, are all removed from thence, alike from
the house and from the body, and great is the haven, but amongst these
great the tempest.
Burst open now in thought the belly of them who feed on
such things, and thou wilt see the vast refuse, and the unclean
channel, and the whited sepulchre.
But what come after these I am even ashamed to tell, the
disagreeable eructations, the vomitings, the discharges downwards and
upwards.
But go and see even these desires dead there, and those
more violent lusts that spring from these; I mean, those of impurity.
For these too thou wilt see all overthrown, with their horses, with
their beasts of burden. For the beast of burden, and the weapon, and
the horse of a filthy deed, is a filthy word. But thou wilt see such
like horse and rider together, and their weapons thrown down; but here
quite the contrary, and souls cast down dead. But not at their meal
only is the victory of these holy men glorious, but in the other things
also, in money, in glory, in envy, in all diseases of the soul.
Surely does not this host seem to thee mightier than
that, and the meal better? Nay, who will gainsay it? None, not even of
those persons themselves, though he be very mad. For this guides us on
to Heaven, that drags to hell; this the devil lays out, that Christ;
for this luxury gives laws, and intemperance, for that self-denial and
sobriety, here Christ is present, there the devil. For where there is
drunkenness, the devil is there; where there are filthy words, where
there is surfeiting, there the devils hold their choirs. Such a table
had that rich man, therefore not even of a drop of water was he
master.
But these have not such a table, but they already
practise the ways of the angels. They marry not, they are not given in
marriage, neither do they sleep excessively, nor live luxuriously, but
except a few things they are even bodiless.
Now who is there that so easily overcomes his enemies as
he that sets up a trophy while at his dinner? Therefore also the
prophet saith, “Thou hast prepared a table before me, in the
presence of them that trouble me.”
2630
One could not be wrong in repeating this oracle about this table. For
nothing so troubles a soul as disorderly concupiscence, and luxury, and
drunkenness, and the evils that spring from these; and this they know
full well who have had experience thereof.
And if thou wast to learn also, whence this table is
procured, and whence that; then thou wouldest see well the difference
between each. Whence then is this procured. From countless tears, from
widows defrauded, from orphans despoiled; but the other from honest
labor. And this table is like to a fair and well-favored woman, needing
nothing external, but having her beauty from nature; but that to some
ugly and ill-favored harlot, wearing much paint, but not able to
disguise her deformity, but the nearer she is, the more convicted. For
this too, when it is nearer to him that is at it, then shows its
ugliness more. For look not I tell thee, at the banqueters, as they
come only, but also as they go away, and then thou wilt see its
ugliness. For that, as being free, suffers them that come unto it to
say nothing shameful; but this nothing seemly, as being a harlot, and
dishonored. This seeks the profit of him that is at it, that the hurt.
And one permits not to offend God, the other permits not but that we
must offend Him.
Let us go away therefore unto those men. Thence we shall
learn with how many bonds we are encompassed. Thence shall we learn to
set before ourselves a table full of countless blessings, most sweet,
without cost, delivered from care, free from envy and jeal
ousy and every disease, and full of good hope,
and having its many trophies. No turmoil of soul there, no sorrow, no
wrath; all is calm, all is peace.
For tell me not of the silence of them that serve in the
houses of the rich, but of the clamor of them that dine; I mean, not
that which they make one to another (for this too is worthy of
derision), but that within, that in the soul, that brings on them a
great captivity, the tumults of the thoughts, the sleet, the darkness,
the tempest, by which all things are mingled and confused, and are like
to some night battle. But not in the monks’ tents are such things
as these; but great is the calm, great the quietness. And that table is
succeeded by a sleep that is like death, but this by sobriety and
wakefulness; that by punishment, this by the kingdom of heaven, and the
immortal rewards.
This then let us follow, that we may enjoy also the
fruits thereof; unto which God grant we may all attain, by the grace
and love towards man of our Lord Jesus Christ to whom be glory and
might world without end. Amen.
2607
Matt. xxii.
16, 17
.
2608
Acts v. 36,
37
.
2609
Matt. xvii.
24, 25–27.
2610
John vii.
12; viii. 48; ix. 16
.
2611
Matt. xxi.
23
.
2612
Mark xii.
15
.
2613
Matt. xxii.
20, 21
. [Abridged.]
2614
Rom. xiii.
7
.
2615
Matt. xxii.
22, 23
. [The article may not
form part of the citation. It does not occur in the New Testament
passage.—R.]
2616
Acts xxiii.
8
.
2617
Acts xxiii. 6, and xxvi. 5
.
2618
[R.V., “seed.”]
2619
Matt. xxii.
24–28
. [With the
trifling variations the Greek of these verses agrees with the received
text.—R.]
2620
Matt. xxii.
29
.
2621
Matt. xxii.
30
. [The second verb is
peculiar, but conveys the same sense as the received
text.—R.]
2622
Luke xx.
36
.
2623
1 Cor. vii.
31
.
2624
Matt. xxii.
31, 32
. [In the last clause
the text differs from the received,
ὁ
θε
being omitted (so Tischendorf). The
R.V. follows a slightly different reading: “God is not the
God,” etc.—R.]
2625
Rom. xiv.
9
.
2626
Matt. viii.
22
.
2627
Matt. xxii.
33
.
2628
Gal. v.
24
.
2629
Ps. cx.
7
.
2630
Ps. xxiii.
5
. [
LXX
.]