Chrysostom hom. on Mt 29
29 Mt 9,1-9
“And He entered into a ship, and passed over, and came into His own city. And, behold, they brought to Him a man sick of the palsy, lying on a bed: and Jesus seeing their faith said unto the sick of the palsy; Son, be of good cheer; thy sins be forgiven thee.”1
1 [R. V., accepting the same Greek text with Chrysostom, “thy sins are forglven.”—R.]
By His own city here he means Capernaum. For that which gave Him birth was Bethlehem; that which brought Him up, Nazareth; that which had Him continually inhabiting it, Capernaum.
This paralytic, however, was different from that one who is set forth in John. Jn 5,1 For he lay at the pool, but this at Capernaum; and that man had his infirmity thirty and eight years, but concerning this, no such thing is mentioned; and the other was in a state destitute of protectors, but this had some to take care of him, who also took him up, and carried him. And to this He saith, “Son, thy sins be forgiven thee,”3 but to that He saith, “Wilt thou be made whole?”4 And the other He healed on a sabbath day, but this not on a sabbath, for else the Jews would have laid this also to His charge; and in the case of this man they were silent, but in that of the other they were instant in persecuting him.
And this I have said, not without purpose, lest any one should think there is a discrepancy from suspecting it to be one and the same paralytic.
But do thou, I pray thee, mark the humility and meekness of our Lord. For He had also before this put away the multitudes from Him, and moreover when sent away by them at Gadara, He withstood not, but retired, not however to any great distance.
And again He entered into the ship and passed over, when He might have gone over afoot. For it was His will not to be always doing miracles, that He might not injure the doctrine of His humanity.5
Now Matthew indeed saith, that “they brought him,” but the others, that they also broke up the roof, and let him down.6 And they put the sick man before Christ, saying nothing, but committing the whole to Him. For though in the beginning He Himself went about, and did not require so much faith of them that came unto Him; yet in this case they both approached Him, and had faith required on their part. For, “Seeing,” it is said, “their faith;” that is, the faith of them that had let the man down. For He cloth not on all occasions require faith on the part of the sick only: as for instance, when they are insane, or in any other way, through their disease, are out of their own control. Or rather, in this case the sick man too had part in the faith; for he would not have suffered himself to be let down, unless he had believed.
Forasmuch then as they had evinced so great faith, He also evinces His own power, with all authority absolving his sins, and signifying in all ways that He is equal in honor with Him that begat Him. And mark; He implied it from the beginning, by His teaching, when He taught them as one having authority; by the leper, when He said, “I will, be thou clean,” by the centurion, when upon his saying, “Speak the word only, and my servant shall be healed, He marvelled at him”7 and celebrated him above all men; by the sea, when He curbed it with a mere word; by the devils, when they acknowledged Him as their judge, and He cast them out with great authority.
Here again in another and a greater way He constrains His very enemies to confess His equality in honor, and by their own mouth He makes it manifest. For He, to signify His indifference to honor (for there stood a great company of spectators shutting up the entrance, wherefore also they let him down from above), did not straightway hasten to heal the visible body, but He takes His occasion from them; and He healed first that which is invisible, the soul, by forgiving his sins; which indeed saved the other, but brought no great glory to Himself. They themselves rather, troubled by their malice, and wishing to assail Him, caused even against their will what was done to be conspicuous. He, in fact, in His abundance of counsel, made use of their envy for the manifestation of the miracle.
Upon their murmuring,8 then, and saying, “This man blasphemeth; who can forgive sins but God only?”9 let us see what He saith. Did He indeed take away the suspicion? And yet if He were not equal, He should have said, “Why fix upon me a notion which is not convenient? I am far from this power.” But now hath He said none of these things, but quite the contrary He hath both affirmed and ratified, as well by His own voice, as by the performance of the miracle. Thus, it appearing that His saying certain things of himself gave disgust to his hearers, He affirms what He had to say concerning Himself by the others; and what is truly marvellous, not by His friends only, but also by His enemies; for this is the excellency of His wisdom. By His friends on the one hand, when He said, “I will, be thou clean,”10 and when He said, “I have not found so great faith, no, not in Israel;”11 but by His enemies, now. For because they had said, “No man can forgive sins but God only,” He subjoined,
3 Jn 5,6.
4 tw`/ t`" oivkonomiva" lovhw/). [ “Incarnation” expresses better the technical sense of the Greek term, as here used. Comp. Homily XIII. 2, .81, note.—R.]
5 Mc 2,4 Lc 5,19.
6 Mt 8,3.
7 Mt 8,8.
8 [ejqorubou`nto; a stronger word than the Gospel narratives suggest. The translator tones it down, as above.—R.]
“But that ye may know that the Son of Man hath power to forgive sins upon the earth (then saith He to the sick of the palsy), Arise, and take up thy bed, and go unto thine house.”12
And not here only, but also in another case again, when they were saying, “For a good work we stone thee not, but for blasphemy, and because that thou, being a man, makest thyself God.”13 neither in that instance did He put down this opinion, but again confirmed it, saying, “If I do not the works of my Father, believe me not; but if I do, though ye believe not me, believe the works.”14
2. In this case indeed He discloses also another sign, and that no small one, of His own Godhead, and of His equality in honor with the Father. For whereas they said, “To unbind sins pertains to God only,” He not only unbinds sins, but also before this He makes another kind of display in a thing which pertained to God only; the publishing the secrets in the heart. For neither had they uttered what they were thinking.
For “behold, certain of the scribes,” it saith,” said within themselves. This man blasphemeth. And Jesus knowing their thoughts, said,Wherefore think ye evil in your hearts?”15
But that it belongs to God only to know men’s secrets, hear what saith the prophet, “Thou most entirely alone16 knowest the hearts;”17 and again, “God trieth the hearts and reins;18 “ and Jeremiah too saith, “The heart is deep above all things, and it is man, and who shall know him?”19 and, “Man shall look on the face, but God on the heart.”20 And by many things one may see, that to know what is in the mind belongs to God alone.
Implying therefore that He is God, equal to Him that begat Him; what things they were reasoning in themselves (for through fear of the multitude, they durst not utter their mind), this their opinion He unveils and makes manifest, evincing herein also His great gentleness.21
“For wherefore,” saith He, “think ye evil in your hearts?”22
9 Mt 8,3 Mc 2,7 [from which the latter part of the citation is taken.—R.]
10 Mt 8,3.
11 Mt 8,10.
12 Mt 8,6). [ “Upon the earth” is placed in this peculiar position by Chrysostom here. In the next reference to the passage the correct order is followed.—R.]
13 Jn 10,33.
14 Jn 10,37-38.
15 Mt 9,3-4.
17 2Ch 6,30.
18 Ps 7,9.
19 Jr 17,9, LXX).
20 1S 16,7.
21 to; ajnepacqev").
22 Mt 9,4.
And yet if there were cause for displeasure, it was the sick man who should have been displeased, as being altogether deceived, and should have said “One thing I came to, have healed, and amendest Thou another? Why, whence is it manifest that my sins are forgiven?”
But now he for his part utters nO such word, but gives himself up to the power of the healer; but these being curious and envious, plot against the good deeds of others. Wherefore He rebukes them indeed, but with all gentleness. “Why, if ye disbelieve,” saith He, “what went before, and account my saying a boast; behold I add to it also another, the uncovering of your secrets; and after that again another.” What then is this? The giving tone to the body of the paralyzed.
And whereas, when He spake unto the sick of the palsy, He spake without clearly manifesting His own authority: for He said not, “I forgive thee thy sins,” but, “thy sins be forgiven thee:” upon their constraining, He discloses His authority more clearly, saying, “But that ye may know that the Son of Man hath power23 on earth to forgive sins.”
Seest thou, how far He was from unwillingness to be thought equal to the Father? For He said not at all, “The Son of Man hath need of another;” or, “He hath given Him authority,” but, “He hath authority.” Neither doth He say it for love of honor, but “to Convince you,” so He speaks, “that I do not blaspheme in making myself equal with God.”
Thus everywhere His will is to offer proofs clear and indisputable; as when He saith, “Go thy way, show thyself to the priest;”24 and when He points to Peter’s wife’s mother ministering, and permits the swine to cast themselves down headlong. And in the same manner here also; first, for a certain token of the forgiveness of his sins, He provides the giving tone to his body: and of that again, his carrying his bed; to hinder the fact from being thought a mere fancy. And He doeth not this, before He had asked them a question. “For whether is easier,” saith He, “to say, Thy sins be forgiven thee? or to say, Take up thy bed, and go unto thine house?”25 Now what He saith is like this, “Which seems to you easier, to bind up a disorganized26 body, or to undo27 the sins of a soul? It is quite manifest; to bind up a body. For by how much a soul is better than a body, by so much is the doing away sins a greater work than this; but because the one is unseen, the other in sight, I throw in that, which although an inferior thing, is yet more open to sense; that the greater also and the unseen may thereby receive its proof;” thus by His works anticipating even now the revelation of what had been said by John, that “He taketh away the sins of the world.”
Well then, having raised him up, He sends him to His house; here again signifying His unboastfulness,28 and that the event was not a mere imagination; for He makes the same persons witnesses of his infirmity, and also of his health. For I indeed had desired, saith He, through thy calamity to heal those also, that seem to be in health, but are diseased in mind; but since they will not, depart thou home, to heal them that are there.
Seest thou how He indicates Him29 to be Creator both of souls and bodies? He heals therefore the palsy in each of the two substances, and makes the invisible evident by that which is in sight. But nevertheless they still creep upon the earth.
“For when the multitudes saw it, they marvelled, and glorified God, which” (it is said) “had given such power unto men:”30 for the flesh was an offense unto them.31 But He did not rebuke them, but proceeds by His works to arouse them, and exalt their thoughts. Since for the time it was no small thing for Him to be thought greater than all men, as having come from God. For had they well established these things in their own minds, going on orderly they would have known, that He was even the Son of God. But they did not retain these things clearly, wherefore neither were they able to approach Him. For they said again, “This man is not of God;”32 “how is this man of God?” And they were continually harping on these things, putting them forward as cloaks for their own passions.
3. Which thing many now also do; and thinking to avenge God, fulfill their own passions, when they ought to go about all with moderation. For even the God of all, having power to launch His thunderbolt against them that blaspheme Him, makes the sun to rise, and sends forth the showers, and affords them all other things in abundance; whom we ought to imitate, and so to entreat, advise, admonish, with meekness, not angry, not making ourselves wild beasts.
For no harm at all ensues unto God by their blasphemy, that thou shouldest be angered, but he who blasphemed hath himself also received the wound. Wherefore groan, bewail, for the calamity indeed deserves tears. And the wounded man, again,—nothing can so heal him as gentleness: gentleness, I say, which is mightier than any force.
See, for example, how He Himself, the insulted one, discourses with us, both in the Old Testament, and in the New; in the one saying, “O my people, what have I done unto thee?”33 in the other, “Saul, Saul, why persecutest thou me.”34 And Paul too bids, “In meekness instruct those that oppose themselves.”35 And Christ again, when His disciples had come to Him, requiring fire to come down from heaven, strongly rebuked them. saying, “Ye know not what manner of spirit ye are of.”36
And here again He said not, “O accursed, and sorcerers as ye are; O ye envious, and enemies of men’s salvation;” but, “Wherefore think ye evil in your hearts?”
We must, you see, use gentleness to eradicate the disease. Since he who is become better through the fear of man, will quickly return to wickedness again. For this cause He commanded also the tares to be left, giving an appointed day of repentance. Yea, and many of them in fact repented, and became good, who before were bad; as for instance, Paul, the Publican, the Thief; for these being really tares turned into kindly wheat. Because, although in the seeds this cannot be, yet in the human will it is both manageable and easy; for our will is bound by no limits of nature, but hath freedom of choice for its privilege.
Accordingly, when thou seest an enemy of the truth, wait on him, take care of him, lead him back into virtue, by showing forth an excellent life, by applying “speech that cannot be condemned,”37 by bestowing attention and tender care, by trying every means of amendment, in imitation of the best physicians. For neither do they cure in one manner only, but when they see the wound not yield to the first remedy, they add another, and after that again another; and now they use the knife, and now bind up. And do thou accordingly, having become a physician of souls, put in practice every mode of cure according to Christ’s laws; that thou mayest receive the reward both of saving thyself and of profiting others, doing all to the glory of God, and so being glorified also thyself. “For them that glorify me,” saith He, “I will glorify; and they that despise me, shall be lightly esteemed.”38
Let us, I say, do all things unto His glory; that we may attain unto that blessed portion, 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 forever and ever. Amen.
23 [R. V., margin, “authority;” compare the next paragraph. On the order, see note 7, p. 196.—R ]
24 Mt 8,4.
25 Mt 9,5-6.
26 diw/kismevnon, literally, “distributed into different habitations;” as when the population of Mantinea was broken up by the Laced’monians, diw/kivsqh nJ Mantineiva: see Xen Hellenic, 5,2, 7; comp. Dem). de Pace, i. 59, ed. Reiske; de Fals. Leg. 1,366).
28 [ to a[tufon.]
29 [ The reference here seems to be to God, but a reflexive sense is not improbable ; “indicates that He Himself is,” ete.—R.]
30 Mt 9,8). [R. V., “they were afraid,” for “they marvelled” (A. V). But Chrysostom’s text agrees with that of the received, followed by the A. V.]
31 prosivsato aujtoi`").
32 Jn 9,16.
33 Mi 6,3.
34 Ac 9,4.
35 2Tm 2,25.
36 Lc 9,55). [This clause is not found in the oldest Greek Mss. of the New Testament. Comp. R. V. text and margin.—R.]
37 Tt 2,8.
38 1S 2,30. [“Shall be despised,” according to the form given in the text. But in the LXX. the last verb is not the same as the preceding one.—R.]
30 Mt 9,9-19
“And as Jesus passed forth from thence, He saw a man sitting at the receipt of custom,1 named Matthew; and He saith unto him, Follow me.”
For when He had performed the miracle, He did not remain, lest, being in sight, He should kindle their jealousy the more; but He indulges them by retiring, and soothing their passion. This then let us also do, not encountering them that are plotting against us; let us rather soothe their wound, giving way and relaxing their vehemence.
But wherefore did He not call him together with Peter and John and the rest? As in their case He had come at that time, when He knew the men would obey Him; so Matthew also He then called when He was assured he would yield himself. And therefore Paul again He took, as a fisher his prey, after the resurrection. Because He who is acquainted with the hearts, and knows the secrets of each man’s mind, knew also when each of these would obey. Therefore not at the beginning did He call him, when he was yet in rather a hardened state, but after His countless miracles, and the great fame concerning Him, when He knew him to have actually become more prepared for obedience.
And we have cause also to admire the self-denial2 of the evangelist, how he disguises not his own former life, but adds even his name, when the others had concealed him under another appellation. Mc 2,14 Lc 5,27
1 [R. V., “at the place of toll.”]
But why did he say he was “sitting at the receipt of custom?” To indicate the power of Him that called him, that it was not when he had left off or forsaken this wicked trade, but from the midst of the evils He drew him up; much as He converted the blessed Paul also when frantic and raging, and darting fire; which thing he himself makes a proof of the power of Him that called him, saying to the Galatians, “Ye have heard of my conversation in time past in the Jews’ religion, how that beyond measure I persecuted the church of God.” Ga 1,13 And the fishermen too He called when they were in the midst of their business. But that was a craft not indeed in bad report, but of men rather rudely bred, not mingling with. others, and endowed with great simplicity; whereas the pursuit now in question was one full of all insolence and boldness, and a mode of gain whereof no fair account could be given. a shameless traffic, a robbery under cloak of law: yet nevertheless He who uttered the call was ashamed of none of these things.
And why talk I of His not being ashamed of a publican? since even with regard to a harlot woman, so far from being ashamed to call her, He actually permitted her to kiss His feet, and to moisten them with her tears.(Lc 7,38 Yea, for to this end He came, not to cure bodies only, but to heal likewise the wickedness of the soul. Which He did also in the case of the paralytic; and having shown clearly that He is able to forgive sins, then, not before, He comes to him whom we are now speaking of; that they might no more be troubled at seeing a publican chosen into the choir of the disciples. For He that hath power to undo all our offenses, why marvel if He even make this man an apostle?
But as thou hast seen the power of Him that called, so consider also the obedience of him that was called: how he neither resisted, nor disputing said, “What is this? Is it not indeed a deceitful calling, wherewith He calls me, being such as I am?” nay; for this humility again had been out of season: but he obeyed straightway, and did not even request to go home, and to communicate with his relations concerning this matter; as neither indeed did the fishermen; but as they left their net and their ship and their father, so did he his receipt of custom and his gain, and followed, exhibiting a mind prepared for all things; and breaking himself at once away from all worldly things, by his complete obedience he bare witness that He who called him had chosen a good time.
And wherefore can it be, one may say, that he hath not told us of the others also, how and in what manner they were called; but only of Peter and James, and John and Philip, and nowhere of the others?6
Because these more than others were in so strange and mean ways of life. For there is nothing either worse than the publican’s business, or more ordinary than fishing. And that Philip also was among the very ignoble, is manifest from his country. Therefore these especially they proclaim to us, with their ways of life, to show that we ought to believe them in the glorious parts of their histories also. For they who choose not to pass by any of the things which are accounted reproachful, but are exact in publishing these more than the rest, whether they relate to the Teacher or to the disciples; how can they be suspected in the parts which claim reverence? more especially since many signs and miracles are passed over by them, while the events of the cross, accounted to be reproaches, they utter with exact care and loudly; and the disciples’ pursuits too, and their faults, and those of their Master’s ancestry who were notorious for sins, Mt 3,6 they discover with a clear voice. Whence it is manifest that they made much account of truth, and wrote nothing for favor, nor for display.
a. Having therefore called him, He also honored him with a very great honor by partaking straightway of his table; for in this way He would both give him good hope for the future, and lead him on to a greater confidence.8 For not in a long time, but at once, He healed his vice. And not with him only doth He sit down to meat, but with many others also; although this very thing was accounted a charge against Him, that He chased not away the sinners. But neither do they conceal this point, what sort of blame is endeavored to be fixed on His proceedings.
Now the publicans come together as to one of the same trade; for he, exulting9 in the entrance of Christ, had called them all together. The fact is, Christ used to try every kind of treatment; and not when discoursing only, nor when healing, nor when reproving His enemies, but even at His morning meal, He would often correct such as were in a bad way; hereby teaching us, that every season and every work may by possibility afford us profit. And yet surely what was then set before them came of injustice and covetousness; but Christ refused not to partake of it, because the ensuing gain was to be great: yea rather He becomes partaker of the same roof and table with them that have committed such offenses. For such is the quality of a physician; unless he endure the corruption of the sick. he frees them not from their infirmity.
6 It appears by this that St. Chrysostom did not consider Nathanael to be the same with St. Bartholomew).
And yet undoubtedly He incurred hence an evil report: first by eating with him, then in Matthew’s house, and thirdly, in company with many publicans. See at least how they reproach Him with this. “Behold a man gluttonous, and a wine-bibber, a friend of publicants and sinners.” Mt 11,19
Let them hear, as many as are striving to deck themselves with great honor for fasting, and let them consider that our Lord was called “a man gluttonous and a winebibber,” and He was not ashamed, but overlooked all these things, that he might accomplish what He had set before him; which indeed was accordingly done. For the publican was actually converted, and thus became a better man.
And to teach thee that this great thing was wrought by his partaking of the table with Him, hear what Zacch’us saith, another publican. I mean, when he heard Christ saying, “To-day, I must abide in thy house,” the delight gave him wings, and he saith, “The half of my goods I give to the poor, and if I have taken anything from any man by false accusation, I restore him fourfold.” Lc 19,5 Lc 19,8-9 And to him Jesus saith, “This day is salvation come to this house.” So possible is it by all ways to give instruction.
But how is it, one may say, that Paul commands, “If any man that is called a brother be a fornicator or covetous, with such an one no, not to eat?”(1Co 5,11 In the first place, it is not as yet manifest, whether to teachers also he gives this charge, and not rather to brethren only. Next, these were not yet of the number of the perfect,13 nor of those who had become brethren. And besides, Paul commands, even with respect to them that had become brethren, then to shrink from them, when they continue as they were, but these had now ceased, and were converted.
3. But none of these things shamed the Pharisees, but they accuse Him to His disciples, saying, “Why eateth your Master with publicans and sinners?” Mt 9,11
And when the disciples seem to be doing wrong, they intercede with Him, saying, “Behold thy disciples do that which is not lawful to do on the sabbath-day;” Mt 12,2 but here to them they discredit Him. All which was the part of men dealing craftily, and wishing to separate from the Master the choir of the disciples. What then saith Infinite Wisdom?
“They that be whole need not a physician,” saith He, “but they that are sick.”16
16 Mt 9,12). [R. V., “They that are whole have no need of a physician.”]
See how He turned their reasoning to the opposite conclusion. That is, while they made it a charge against Him that He was in company with these men: He on the contrary saith, that His not being with them would be unworthy of Him, and of His love of man; and that to amend such persons is not only blameless, but excellent, and necessary, and deserving of all sorts of praise.
After this, that He might not seem to put them that were bidden to shame, by saying, “they that are sick;” see how He makes up for it again, by reproving the others, and saying, “Go ye and learn what that meaneth, I will have mercy, and not sacrifice.” Mt 9,13
Now this He said, to upbraid them with their ignorance of the Scriptures. Wherefore also He orders His discourse more sharply, not Himself in anger, far from it; but so as that the publicans might not be in utter perplexity.
And yet of course He might say, “Did ye not mark, how I remitted the sins of the sick of the palsy, how I braced up his body?” But He saith no such thing, but argues with them first from men’s common reasonings, and then from the Scriptures. For having said, “They that be whole need not a physician, but they that are sick;” and having covertly indicated that He Himself was the Physician; after that He said, “Go ye and learn what that meaneth, I will have mercy, and not sacrifice.” Thus doth Paul also: when he had first established his reasoning by illustrations from common things, and had said, “Who feedeth a flock, and eateth not of the milk thereof?”18 then he brings in the Scriptures also, saying, “It is written in the law of Moses, Thou shall not muzzle the ox that treadeth out the corn;”19 and again, “Even so hath the Lord ordained, that they which preach the gospel should live of the gospel.”20
But to His disciples not so, but He puts them in mind of His signs, saying on this wise, “Do ye not yet remember the five loaves of the five thousand, and how many baskets ye took up?” Mt 16,9 Not so however with these, but He reminds them of our common infirmity, and signifies them at any rate to be of the number of the infirm; who did not so much as know the Scriptures, but making light of the rest of virtue, laid all the stress on their sacrifices; which thing He is also earnestly intimating unto them, when He sets down in brief what had been affirmed by all the prophets,22 saying, “Learn ye what that meaneth, I will have mercy, and not sacrifice.”
The fact is, He is signifying hereby that not He was transgressing the law, but they; as if He had said, “Wherefore accuse me? Because I bring sinners to amendment? Why then ye must accuse the Father also for this.” Much as He said also elsewhere, establishing this point: “My Father worketh hitherto, and I work:”(Jn 5,17 so here again, “Go ye and learn what that meaneth, I will have mercy, and not sacrifice.” “For as this is His will, saith Christ, so also mine.” Seest thou how the one is superfluous, the other necessary? For neither did He say, “I will have mercy, and sacrifice,” but, “I will have mercy, and not sacrifice.” That is, the one thing He allowed, the other He cast out; and proved that what they blamed, so far from being forbidden, was even ordained by the law, and more so than sacrifice; and He brings in the Old Testament, speaking words and ordaining laws in harmony with Himself.
Having then reproved them, both by common illustrations and by the Scriptures, He adds again,
“I am not come to call righteous men, but sinners to repentance.”24
19 2Co 9,9. [R. V., “when he treadeth.”] See Dt 25,4.
20 1Co 9,14 comp. Mt 10,10.
22 See Os 6,6.
24 Mt 9,13. [The best Greek Mss., with the Vulgute (so Augustin) do not sustain the reading: “unto repentance.” Comp. Lc 5,32.—R.]
And this He saith unto them in irony; as when He said, “Behold, Adam is become as one of us;”25 and again, “If I were hungry, I would not tell thee.”26 For that no man on earth was righteous, Paul declared, saying, “For all have sinned, and come short of the glory of God.”27 And by this too the others were comforted, I mean, the guests. “Why, I am so far,” saith He, “from loathing sinners, that even for their sakes only am I come.” Then, lest He should make them more careless, He staid not at the word “sinners,” but added, “unto repentance.” “For I am not come that they should continue sinners, but that they should alter, and amend.”
4. He then having stopped their mouths every way, as well from the Scriptures as from the natural consequence of things; and they having nothing to say, proved as they were obnoxious to the charges which they had brought against Him, and adversaries of the law and the Old Testament; they leave Him, and again transfer their accusation to the disciples.
And Luke indeed affirms that the Pharisees said it, but this evangelist, that it was the disciples of John;28 but it is likely that both said it. That is, they being, as might be expected, in utter perplexity, take the other sort with them; as they did afterwards with the Herodians likewise. Since in truth John’s disciples were always disposed to be jealous of Him, and reasoned against Him: being then only humbled, when first John abode in the prison. They came at least then, “and told Jesus;”29 but afterwards they returned to their former envy.
Now what say they? “Why do we and the Pharisees fast oft, but thy disciples fast not?”30
This is the disease, which Christ long before was eradicating, in the words, “When thou fastest, anoint thy head, and wash thy face;”31 foreknowing the evils that spring therefrom. But yet He doth not rebuke even these, nor say, “O ye vainglorious and over-busy;” but He discourses to them with all gentleness, saying, “The children of the bride-chamber cannot fast, as long as the bridegroom is with them.”32 Thus, when others were to be spoken for, the publicans I mean, to soothe their wounded soul, He was more severe in His reproof of their revilers; but when they were deriding Himself and His disciples, He makes His reply with all gentleness.
Now their meaning is like this; “Granted,” say they, “Thou doest this as a physician; why do Thy disciples also leave fasting, and cleave to such tables?” Then, to make the accusation heavier, they put themselves first, and then the Pharisees; wishing by the comparison to aggravate the charge. For indeed “both we,” it is said, “and the Pharisees, fast oft.” And in truth they did fast, the one having learnt it from John, the other from the law; even as also the Pharisee said, “I fast twice in the week.”33
What then saith Jesus? “Can the children of the bridechamber fast, while the bridegroom is with them.” Before, He called Himself a physician, but here a bridegroom; by these names revealing His unspeakable mysteries. Yet of course He might have told them, more sharply, “These things depend not on you, that you should make such laws. For of what use is fasting, when the mind is full of wickedness; when ye blame others, when ye condemn them, bearing about beams in your eyes, and do all for display? Nay, before all this ye ought to have cast out vainglory, to be proficients in all the other duties, in charity, meekness, brotherly love.” However, nothing of this kind doth He say, but with all gentleness, “The children of the bridechamber cannot fast, so long as the bridegroom is with them;” recalling to their mind John’s words, when he said, “He that hath the bride, is the bridegroom, but the friend of the bridegroom, which standeth and heareth Him, rejoiceth greatly because of the bridegroom’s voice.”34
Now His meaning is like this: The present time is of joy and gladness, therefore do not bring in the things which are melancholy. For fasting is a melancholy thing, not in its own nature, but to them that are yet in rather a feeble state; for to those at least that are willing to practise self-command, the observance is exceedingly pleasant and desirable. For as when the body is in health, the spirits are high,35 so when the soul is well conditioned, the pleasure is greater. But according to their previous impression He saith this. So also Isaiah,36 discoursing of it, calls it “an affliction of the soul;” and Moses too in like manner.
Not however by this only doth He stop their mouths, but by another topic also, saying,
“Days will come, when the bridegroom shall be taken from them, and then shall they fast.”37
For hereby He signifies, that what they did was not of gluttony, but pertained to some marvellous dispensation. And at the same time He lays beforehand the foundation of what He was to say touching His passion, in His controversies with others instructing His disciples, and training them now to be versed in the things which are deemed sorrowful. Because for themselves already to have this said to them, would have been grievous and galling, since we know that afterwards, being uttered, it troubled them;38 but spoken to others, it would become rather less intolerable to them.
It being also natural for them to pride themselves on John’s calamity, He from this topic represses likewise such their elation: the doctrine however of His resurrection He adds not yet, it not being yet time. For so much indeed was natural, that one supposed to be a man should die, but that other was beyond nature.
5. Then what He had done before, this He doth here again. I mean, that as He, when they were attempting to prove Him blameable for eating with sinners, proved to them on the contrary, that His proceeding was not only no blame, but an absolute praise to Him: so here too, when they wanted to show of Him, that He knows not how to manage His disciples, He signifies that such language was the part of men not knowing how to manage their inferences,39 but finding fault at random.
“For no man,” saith He, putteth a piece of new cloth unto an old garment.”40
25 Gn 3,22, LXX).
26 Ps 50,12.
27 Rm 3,23.
28 Mt 9,14 Lc 5,33 &c., and Mc 2,18, &c.
29 See Mt 14,12.
30 Mt 9,14.
31 Mt 6,17.
32 Mt 9,15. Comp. Mc 2,19 Lc 5,33.
33 Lc 18,12.
34 Jn 3,29.
35 [pollh; hJ eujfrosuvnh.]
36 Lit., “humiliation.” Is 58,3 Nb 29,7.
37 Mt 9,15.
38 Mt 16,22 Mt 17,23.
39 kecrh`sqai toi` eJpomevnoi", “to treat their followers.” The last editor thinks there is a designed play upon the words, by way of rhetorical turn, here).
40 Mt 9,15). [The three accounts of the sayings in verses15–17 vary greatly in form, and the authorities for the Greek text present a great number of various readings. It will be sufficient to refer to the R. V., and to note a few verbal changes.—R.]
He is again establishing His argument by illustrations from common life. And what He saith is like this, “The disciples have not yet become strong, but still need much condescension. They have not yet been renewed by the Spirit, and on persons in that state one ought not to lay any burden of injunctions.”
And these things He said, setting laws and rules for His own disciples, that when they should have to receive as disciples those of all sorts that should come from the whole world, they might deal with them very gently.
“Neither do men put new wine into old bottles.”41
41 Mt 9,17: [R. V., “wine. skins.” Comp. the next paregraph.]
Seest thou His illustrations, how like the Old Testament? the garment? the wine skins? For Jeremiah too calls the people “a girdle,” and makes mention again of “bottles” and of “wine.”42 Thus, the discourse being about gluttony and a table, He takes His illustrations from the same.
But Luke43 adds something more, that the new also is rent, if thou put it upon the old. Seest thou that so far from any advantage taking place, rather the mischief is increased?
And while He speaks of the present, He foretells also the future; as that they shall hereafter be new but until that come to pass, nothing austere and grievous ought to be imposed on them. For he, saith Christ, that seeks to instill the high doctrines before the proper time, thenceforth not even when the time calls will he find them to his purpose, having once for all made them unprofitable. And this comes to pass not by any fault of the wine, nor of the deceivers, but from the unseasonable act of them that put it in.
Hereby He hath taught us also the cause of those Lowly expressions, which He was continually using in discourse with them. That is, by reason of their infirmity He said many things very short of His proper dignity: which John also pointing out, relates Him to have said, “I have many things to say unto you, but ye cannot bear them now.”44 Here, that they might not suppose those things only to be which He had spoken, but might imagine to themselves others also, and far greater; He set before them their own infirmity, with a promise that when they should have become strong, He would tell them also the rest; which thing He saith here too, “Days will come, when the bridegroom shall be taken from them, and then shall they fast.”
6. Therefore neither let us require all things of all men in the beginning, but so much as is possible; and soon shall we have made our way to the rest. But if thou art urgent and in haste, for this very cause I bid thee urge not, because thou art in haste. And if the saying seem to thee a riddle, learn it from the very nature of the things, and then wilt thou see the whole force thereof.
And let none move thee of those who find fault unseasonably; since here too the censurers were Pharisees, and the reproached, disciples; nevertheless, none of these things persuaded Christ to reverse His judgment, neither did He say, “it is a shame for these to fast, and for those not to fast.” But as the perfect pilot heeds not the troubled waves, but his own art; so at that time did Christ. For in truth it was a shame, not that they should forbear fasting, but that on account of the fast they should be wounded in vital points, and be cut off, and broken away.
These things then let us also bear in mind, and treat accordingly all those that belong to us. Yea, if thou have a wife fond of dress, gaping and eager after modes of painting the face, and dissolved in great luxury, and talkative, and foolish (although it is not of course possible that all these should concur in one woman; however let us frame in our discourse a woman of that sort).
“Why then is it,” some one may say, “that thou fashionest a woman, and not a man?” There are men too worse than this woman. But forasmuch as the authority is intrusted to men, we accordingly are framing a woman, for the present, not as though vice more abounded in them. For there are many things to be found in men also, which are not amongst women; as for instance man-slaying, breaking open of tombs, fighting with wild beasts, and many such like things. Think not therefore that we do this as undervaluing the sex; it is not, it is not this, but thus it was convenient at present to sketch out the picture.
Let us then suppose such a woman, and let her husband endeavor in every way to reform her. How then shall he reform her? Not by enjoining all at once, but the easier things first, and in matters by which she is not vehemently possessed. For if thou hasten to reform her entirely at the beginning, thou hast ruined all. Do not accordingly take off her golden ornaments at once, but let her have them, and wear them for a time, for this seems a less evil than her paintings and shadings. Let these therefore be first taken away, and not even these by fear and threatening, but by persuasion and mildness, and by blaming of others, and by your own opinion and judgment. And tell her continually, that to thee a countenance so decked up is not lovely, but rather in a high degree unpleasing, and persuade her above all things that this vexes thee. And after thine own suffrage, bring in also the judgment expressed by others, and say that even beautiful women are wont to be disfigured by this; that thou mayest root out the passion. And say nothing yet of hell, or of the kingdom, for thou wilt talk of these things in vain: but persuade her that she pleases thee more by displaying the work of God undisguised; but she who tortures, and strains, and daubs her countenance, doth not even to people in general appear fair and beautiful. And first by common reasonings and the suffrages of all men expel the pest, and when thou hast softened her down by these words, add also the other considerations. And though thou shouldest speak once and not persuade her, do not grow weary of pouring in ú the same words, a second and a third time and often; not however in a wearisome kind of way, but sportively, and do thou now turn from her, now flatter and court her.
Seest thou not the painters, how much they rub out, how much they insert, when they are making a beautiful portrait? Well then, do not thou prove inferior to these. For if these, in drawing the likeness of a body, used such great diligence, how much more were it meet for us, in fashioning a soul, to use every contrivance. For if thou shouldest fashion well the form of this soul, thou wilt not see the countenance of the body looking unseemly, nor lips stained, nor a mouth like a bear’s mouth dyed with blood, nor eyebrows blackened as with the smut of some kitchen vessel, nor cheeks whitened with dust like the walls of the tombs. For all these things are smut, and cinders, and dust, and signals of extreme deformity.
But stay: I have been led on unobserving, I know not how, into these expressions; and while admonishing another to teach with gentleness, I have been myself hurried away45 into wrath. Let us return therefore again unto the more gentle way of admonition, and let us bear with all the faults of our wives, that we may succeed in doing what we would. Seest thou not how we bear with the cries of children, when we would wean them from the breast, how we endure all for this object only, that we may persuade them to despise their former food? Thus let us do in this case also, let us bear with all the rest, that we may accomplish this. For when this hath been amended, thou wilt see the other too proceeding in due order, and thou wilt come again unto the ornaments of gold, and in the same way wilt reason concerning them likewise, and thus by little and little bringing thy wife unto the right rule, thou wilt be a beautiful painter, a faithful servant, an excellent husbandman.
Together with these things remind her also of the women of old, of Sarah, of Rebecca, both of the fair and of them that were not so, and point out how all equally practised modesty. For even Leah, the wife of the patriarch, not being fair, was not constrained to devise any such thing, but although she were uncomely, and not very much beloved by her husband, she neither devised any such thing, nor marred her countenance, but continued to preserve the lineaments thereof undisfigured, and this though brought up by Gentiles.46
But thou that art a believing woman, thou that hast Christ for thine head, art thou bringing in upon us a satanic art? And dust thou not call to mind the water that dashed over thy countenance, the sacrifice that adorns thy lips, the blood that hath reddened thy tongue? For if thou wouldest consider all these things, though thou wert fond of dress to the ten thousandth degree, thou wilt not venture nor endure to put upon thee that dust and those cinders. Learn that thou hast been joined unto Christ, and refrain from this unseemliness. For neither is He delighted with these colorings, but He seeks after another beauty, of which He is in an exceeding degree a lover, I mean, that in the soul. This the prophet likewise hath charged thee to cherish, and hath said, “So shall the King have pleasure in thy beauty.”47
Let us not therefore be curious in making ourselves unseemly. For neither is any one of God’s works imperfect, nor doth it need to be set right by thee. For not even if to an image of the emperor, after it was set up, any one were to seek to add his own work, would the attempt be safe, but he will incur extreme danger. Well then, man works and thou addest not; but doth God work, and dust thou amend it? And dust thou not consider the fire of hell? Dust thou not consider the destitution of thy soul? For on this account it is neglected, because all thy care is wasted on the flesh.
But why do I speak of the soul? For to the very flesh everything falls out contrary to what ye have sought. Consider it. Dust thou wish to appear beautiful? This shows thee uncomely. Dust thou wish to please thy husband? This rather grieves him; and causes not him only, but strangers also, to become thine accusers. Wouldest thou appear young? This will quickly bring thee to old age. Wouldest thou wish to array thyself honorably? This makes thee to be ashamed. For such an one is ashamed not only before those of her own rank, but even those of her maids who are in her secret, and those of her servants who know; and, above all, before herself.
But why need I say these things? For that which is more grievous than all I have now omitted, namely, that thou dust offend God; thou underminest modesty, kindlest the flame of jealousy, emulalest the harlot women at their brothel.
All these things then consider, ye women, and laugh to scorn the pomp of Satan and the craft of the devil; and letting go this adorning, or rather disfiguring, cultivate that beauty in your own souls which is lovely even to angels and desired of God, and delightful to your husbands; that ye may attain both attain, by the grace and love towards man of unto present glory, and unto that which is to our Lord Jesus Christ, to whom be glory and come. To which God grant that we may all might forever and ever. Amen.
43 See Lc 5,36-37.to; kaino;n scizei.
44 Jn 16,12
45 ejpantlw`n, “using fomentation.” See Mr. Field’s note on the place).
47 [Ellhvnwn; see note on Homily XII. 5, p. 79.—R.]
Chrysostom hom. on Mt 29