Homilies on the Gospel of Matthew 67.1–67.5

“… Jesus into the temple, and drove out all who were selling and buying in the temple, and overturned the tables of the money-changers and the seats of those selling the doves; and he says to them, ‘It is written, “My house shall be called a house of prayer”; but you have made it a den of robbers.’” John too says this; but he at the beginning of the Gospel, this one toward the end. Hence it is likely that this happened twice, and at different times. And this is plain both from the times and from the answer. For there he came at the Passover itself, but here long before. And there the Jews say, “What sign do you show us?” but here they are silent, though rebuked, because he was already admired by all. And this is a greater charge against the Jews, that though he did this once and twice, they still persisted in their trading, and said he was an enemy of God, when they ought to have learned from this his honor for the Father and his own power. For he also worked miracles, and they saw his words agreeing with his deeds. But even so they were not persuaded, but were indignant, and that though they heard the prophet crying out, and the children, beyond the capacity of their age, proclaiming him. Therefore he too sets Isaiah against them as an accuser, saying, “My house shall be called a house of prayer.” And not only by this does he show his authority, but also by healing various diseases. “For the lame and the blind came to him, and he healed them”; and he displays both his power and his authority. But they were not persuaded even so; rather, along with the other miracles, hearing the children too proclaiming him, they were choking with rage, and they say, “Do you not hear what these are saying?” And yet it was for Christ to say this to them: “Do you not hear what these are saying?” For they were hymning him as God. What then does he do? Since they spoke against what was plain, he uses a sharper correction, saying, “Have you never read, ‘Out of the mouth of infants and nursing babes you have prepared praise’?” And well did he say “out of the mouth.” For what was said was not from their understanding, but from his power giving articulate sound to their unripe tongue. And this was also a type of the Gentiles, who lisped and suddenly sounded forth great things with understanding and faith. And for the apostles too there was no small encouragement from this. For lest they should be perplexed how, being unlettered, they would be able to proclaim the preaching, the children, going before, cast out all their anxiety, showing that the one who made these sing hymns would give them speech too. And not in this way only, but the miracle also showed that he is the Creator of nature. The children, then, though of unripe age, uttered things clear and in harmony with those above; but the men things full of folly and madness. For such is wickedness. Since, then, many things were provoking them (the crowds, the driving out of the sellers, the miracles, the children), he leaves them again, relaxing the swelling of their passion, and not wishing to begin teaching, lest, boiling with envy, they should be still more annoyed at what was said. “And in the morning, as he was returning to the city, he was hungry.” How is he hungry in the morning? When he allowed it to the flesh, then he shows its weakness. “And seeing a fig tree by the road, he came to it, and found nothing on it but leaves only.” Another evangelist says that “it was not yet the season.” But if it was not the season, how does another evangelist say that he came “to see if perhaps he would find fruit on it”? From this it is plain that this was the supposition of the disciples, who were still in a rather imperfect state. For the evangelists often record the suppositions of the disciples. As, then, this was their supposition, so too was the thinking that he cursed it for this reason, because it had no fruit. Why then was it cursed? For the sake of the disciples, so that they might take courage. For since everywhere he did good and punished no one, but he had also to give proof of his power to punish, so that both the disciples and the Jews might learn that, though able to wither those who were crucifying him, he willingly allows them and does not wither them; and since he did not wish to show this on men, he gave the proof of his punishing power on the plant. And when anything of this kind happens to places, or plants, or irrational creatures, do not be overexact, nor say, “How then was the fig tree justly withered, if it was not the season?” For to say this is the utmost nonsense; but look at the miracle, and marvel, and glorify the worker of miracles. For in the case of the swine that were drowned, too, many have said this, exercising the question of justice; but here too one must not heed them; for those also were irrational, as this was a soulless plant. Why then is such a form given to the event, and this pretext of the curse? As I said, this was the supposition of the disciples. And if it was not yet the season, some say idly that the law is indicated here. For the fruit of this was faith, and then was the season of this fruit, and it bore it at any rate. “For the fields are already white for harvest,” he says; and, “I sent you to reap what you have not labored for.”

He is not hinting, then, at any of these things here, but, as I said, he displays his power to punish; and he shows this by saying, “For it was not yet the season,” making plain that he came to it chiefly for this purpose, not because of hunger but because of the disciples, who were greatly astonished, though many greater signs had already been done. But, as I said, this was something strange; for now for the first time he displayed his power to punish. That is why he did the miracle not on another plant but on the most succulent of all, so that in this way too the miracle might appear greater. And that you may learn that this happened for their sake, to anoint them for courage, hear what he says next. What does he say? “You too will do greater things, if you are willing to believe and to be confident in prayer.” Do you see that the whole happened for their sake, so that they might not fear and tremble at plots? That is why he says this a second time, fastening them to prayer and faith. “For you will not only do this,” he says, “but you will also move mountains and do many other things, confident in faith and prayer.” But the boastful and puffed-up Jews, wishing to interrupt his teaching, came to him and asked, “By what authority do you do these things?” For since they could not find fault with the signs, they bring up against him the correction of those who were trading in the temple. And in John they are seen asking this too, if not in these words, yet with the same intent. For there they say, “What sign do you show us, that you do these things?” But there he answers them, saying, “Destroy this temple, and in three days I will raise it up”; while here he throws them into perplexity. From which it is plain that then it was the beginning and prelude of the miracles, but here the end. And what they say is this: “Have you received the teacher’s chair? Were you ordained priest, that you have displayed so great authority?” And yet he had done nothing presumptuous, but had provided for the good order of the temple; yet, having nothing to say, they find fault with this. And when he drove them out, they did not dare to say anything, because of the miracles; but when he was seen, then they rebuke him. What then does he do? He does not answer them directly, showing that if they had wished to see his authority, they could have; but he asks them in turn, saying, “The baptism of John, where was it from? From heaven or from men?” And what is the connection? A very great one. For if they had said “from heaven,” he would have said to them, “Why then did you not believe him?” For if they had believed, they would not have asked these things. For about him John said, “I am not worthy to untie the strap of his sandal”; and, “Behold the Lamb of God, who takes away the sin of the world”; and, “This is the Son of God”; and, “He who comes from above is above all”; and that “his winnowing fork is in his hand, and he will clear his threshing floor.” So if they had believed him, nothing would have prevented them from knowing by what authority he does these things. Then, since they said maliciously, “We do not know,” he did not say, “Neither do I know,” but what? “Neither do I tell you.” For if they had been ignorant, they ought to have been taught; but since they were acting maliciously, he reasonably answers them nothing. And why did they not say that John’s baptism was from men? “They feared the crowds,” it says. Do you see a perverted heart? Everywhere they despise God and do everything for the sake of men. For they feared this man too for their sake, not respecting the man but on account of men; and they would not believe in Christ on account of men; and from this all their evils were born. Then he says, “What do you think? A man had two sons; and he says to the first, ‘Go, work today in the vineyard.’ And he answered and said, ‘I will not’; but afterward he repented and went. And coming to the second, he said the same. And he answered and said, ‘I go, sir,’ and did not go. Which of the two did his father’s will?” They say, “The first.” Again he convicts them by parables, hinting at their ingratitude and at the ready obedience of those who were utterly condemned. For these two children show what happened in the case of the Gentiles and of the Jews. For those, without promising to obey, without becoming hearers of the law, showed their obedience by deeds; while these, having said, “All that God says we will do and hear,” disobeyed by their deeds. For this reason, lest they should think that the law benefits them, he shows that this very thing condemns them; as Paul too says, that “not the hearers of the law are righteous before God, but the doers of the law will be justified.” For this reason, to make them self-condemned, he arranges for the verdict to be brought out by themselves, as he also does in the following parable of the vineyard. [3] And so that this may happen, he works out the charge on another person. For since they would not confess directly, he brings them by a parable to what he wished. And when, not understanding what was said, they had brought out the verdict, then he uncovers what was veiled, and says, “The tax collectors and the harlots go before you into the kingdom of heaven. For John came to you in the way of righteousness, and you did not believe him; but the tax collectors believed him; and you, even when you saw it, did not repent afterward and believe him.” For if he had said simply, “Harlots go before you,” the saying would have seemed offensive to them; but as it is, declaring it after their own verdict, it seems inoffensive. For this reason he adds the cause too. And what was this? “John came,” he says, “to you,” not to them; and not this only, but “in the way of righteousness.” “For you cannot accuse him of this either, that he was a careless person who did no good; but his life was blameless, and his care great, and you did not heed him.” And besides this there is another charge, that tax collectors heeded him; and besides this again another, that not even after them did you. For you ought to have done so even before them; but not to do so even after them was deprived of all pardon; and the praise of those was unspeakable, and the accusation of these. He came to you, and you did not receive him; he did not come to them, and they received him; and you did not even take them as teachers. See by how many things the praise of those is shown, and the accusation of these. He came to you, not to them. You did not believe; this did not scandalize them. They believed; this did not help you. And “go before” is said not as though these were following, but as though they had hope, if they were willing. For nothing rouses the duller sort like jealousy. That is why he always says, “The first will be last, and the last first.” That is why he brought forward harlots and tax collectors, so that they might provoke them to jealousy. For these two are the extreme sins, born of a grievous passion, the one from desire of bodies, the other from desire of money. And he shows that this above all is to hear the law of God, to believe John. It is not of grace alone, then, that harlots enter, but also of righteousness. For they did not enter remaining harlots, but having obeyed and believed and been cleansed and changed, so they entered. Do you see how he made his saying inoffensive and yet more cutting, by the parable, by the bringing in of the harlots? For he did not say at once, “Why did you not believe John?” but, what was far more stinging, after setting the tax collectors and harlots before them, then he added this, convicting by the sequence of events their unpardonable conduct, and showing that they do everything from fear of men and vainglory. For they would not confess Christ from fear, lest they should be put out of the synagogue; and again they did not dare to speak ill of John, and this not from reverence but from fear. All of which he exposed by what he said, and afterward added a harsher blow, saying, “And you, even when you saw it, did not repent afterward and believe him.” For it is bad not to choose the good at the beginning; but it is a greater charge not even to change one’s mind. For this above all makes many wicked, which I see some suffering now too from extreme insensibility. But let no one be such; rather, even if he has sunk to the depth of wickedness, let him not despair of a change for the better. For it is easy to come up even from the very pits of wickedness. Or have you not heard how that harlot, who surpassed all in licentiousness, outshone all in piety? I do not mean the one in the Gospels, but the one in our own generation, from Phoenicia, that most lawless city. For she was once a harlot among us, holding the first place on the stage, and her name was great everywhere, not in our city only, but as far as the Cilicians and Cappadocians. And she emptied many estates and caught many orphans; and many accused her of sorcery too, as weaving those nets not by the beauty of her body only but also by drugs. She once captured even the brother of the empress, this harlot; for great was her tyranny. But suddenly, I know not how (or rather I know clearly; for she willed it and was changed, and drew to herself the grace of God), she despised all those things, and casting off the devil’s enchantments, ran up to heaven. And yet nothing was more shameful than she when she was on the stage; yet afterward many … she practiced asceticism in this way all her time. For her sake even the prefect was troubled, and soldiers were armed, and they were not able to bring her back to the stage, nor to take her away from the virgins who had received her. She, having been counted worthy of the unspeakable mysteries, and having shown an earnestness worthy of the grace, so ended her life, having washed away everything through grace, and after baptism having shown great philosophy. For she did not grant even the mere sight of herself to her former lovers who came for this, shutting herself up, and spending many years as in a prison. So the last will be first and the first last; so everywhere we need a fiery soul, and nothing prevents one from becoming great and wonderful.

Let no one, then, who is in wickedness despair; let no one who is in virtue grow drowsy. Let not the latter be overconfident, for often the harlot will pass him; nor let the former despair, for it is possible for him to pass even the first. Hear what God says to Jerusalem: “I said, after she had done all these things, ‘Return to me’; and she did not return.” When we return to the ardent love of God, he does not remember what went before. God is not like a man; for he does not reproach us with what is past, nor say, if we repent, “Why were you away so long?” But he loves us when we come to him; only let us come as we ought. Let us cleave to him intensely, and nail our hearts to his fear. Such things have happened not only in the New Testament but also in the Old. For what was worse than Manasseh? Yet he was able to propitiate God. What was more blessed than Solomon? Yet growing drowsy he fell. Or rather I can show both happening in one man, in the father of this one; for the same man became both good and evil at one time. What was more blessed than Judas? Yet he became a traitor. What was more wretched than Matthew? Yet he became an evangelist. What was worse than Paul? Yet he became an apostle. What was more enviable than Simon? Yet he too became more wretched than all. How many other such changes do you wish to see, both those that happened of old and those happening every day now? For this reason I say: let neither the one on the stage despair, nor the one in the church be overconfident. For to the latter he says, “Let him who thinks he stands take heed lest he fall”; and to the former, “Does not the one who falls rise up?” and, “Lift up the drooping hands and the paralyzed knees.” Again, to these he says, “Watch”; but to those, “Awake, O sleeper, and arise from the dead.” For these need to keep what they have, but those to become what they are not; these to preserve their health, those to be rid of their sickness, for they are ill. But many of the sick recover, and many of the healthy, growing careless, fall sick. To those, then, he says, “See, you have been made well; sin no more, lest something worse happen to you”; but to these, “Do you wish to become well? Rise, take up your bed, and go to your house.” For sin is a terrible, terrible paralysis; or rather it is not only paralysis but something even worse. For such a man is not only idle as to good things, but active in evil things. Yet even if you are so disposed, and are willing to rise up a little, all the terrors are dissolved. Even if you have been so for thirty-eight years, but are eager to become well, no one prevents you. Christ is present now too, and says, “Take up your bed”; only be willing to rise; do not despair. You have no man? But you have God. You have no one to put you into the pool? But you have the one who does not let you need a pool. You have no one to throw you in there? But you have the one who bids you take up your bed. You cannot say, “While I am coming, another goes down before me.” For if you wish to go down into the spring, there is no one to prevent you. Grace is not used up, it is not spent; it is a spring gushing forth continually; from its fullness we are all healed, both soul and body. Let us come to it, then, now too. For Rahab was a harlot, yet she was saved; and the robber was a murderer, yet he became a citizen of paradise; and Judas, being with the Teacher, perished, while the robber, being on a cross, became a disciple. These are God’s marvels. So the magi won approval; so the tax collector became an evangelist; so the blasphemer an apostle.

See these things, and never despair, but always take courage and rouse yourself. Only take hold of the road that leads there, and quickly you will … Do not shut the doors, do not block the road. The present time is short, the toil small. And even if it were great, not even so ought one to give up. For if you do not labor this noblest labor of repentance and virtue, you will certainly labor in the world and suffer hardship in another way. And if there is labor both here and there, why do we not choose this one, which has much fruit and a great recompense? And yet this labor and that are not even the same. For in worldly affairs there are continual dangers, and losses one after another, and uncertain hope, and much servility, and expense of money and bodies and soul; and then the return of the fruits falls far short of the hope, if indeed anything sprouts. For the sweat of worldly business does not everywhere bear fruit; but even when it does not fail, but bears a great crop, it lasts for a short time. For when you have grown old and no longer have an exact sense of enjoyment, then the toil brings you its rewards. And the toil is in a body at its prime, but the fruit and the luxury in one grown old and feeble, when time has withered even the senses; and even if it had not withered them, the expectation of death would not let you enjoy luxury. But there it is not so: the toil is in a corruptible and dying body, but the crown in one incorruptible and immortal and without end. And the toil is both first and short, but the recompense both later and infinite, so that you may rest thereafter in security, expecting nothing unpleasant. For there is no change to fear thereafter, nor fall, as here. What then are these goods, which are neither secure, but short and of clay, vanishing before they appear, and acquired with many toils? And what goods are equal to those, the immovable, the ageless, those that involve no hardship, those that bring you crowns even in the time of the contests? For the one who despises money receives his reward even from here, being freed from anxiety, malice, false accusation, plotting, envy. The one who is chaste and lives modestly is crowned and enjoys luxury even before his departure from here, being freed from disgrace, ridicule, dangers, accusation, and all the other terrors. And all the other parts of virtue likewise give us the recompense from here already. That we may obtain both the present and the future good things, then, let us flee wickedness and choose virtue. For so we shall both enjoy luxury here and obtain the crowns to come; which may we all obtain, by the grace and love for mankind of our Lord Jesus Christ, to whom be the glory and the might to the ages of ages. Amen.