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010 - Homily 21 - MT 624-27 On Worrying · Sermon on the Mount - Commentary

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  Speaker 1: Homily twenty one, Saint John Chrysostom Homilie's on the Gospel
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  Speaker 1: of Saint Matthew, translated by the Reverend Sir George Previst
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  Speaker 1: m A. This LibriVox recording is in the public domain.
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  Speaker 1: Homily twenty one, Matthew six twenty four through twenty seven.
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  Speaker 1: No man can serve two masters, for either he will
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  Speaker 1: hate the one and love the other, or else he
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  Speaker 1: will hold to one and despise the other. Seeest thou,
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  Speaker 1: how by degrees, he withdraws us from the things that
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  Speaker 1: now are, and at greater length introduces what he hath
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  Speaker 1: to say, touching voluntary poverty, and cast down the dominion
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  Speaker 1: of covetousness. For he was not contented with his former sayings,
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  Speaker 1: many and great as they were, But he adds others,
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  Speaker 1: also more and more more alarming. For what can be
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  Speaker 1: more alarming than what he now sayeth if indeed we
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  Speaker 1: are for our riches to fall from the service of Christ,
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  Speaker 1: or what more to be desired? If indeed, by despising wealth,
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  Speaker 1: we shall have our affection towards Him and our charity perfect.
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  Speaker 1: For what I am continually repeating the same, do I
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  Speaker 1: now say likewise namely that by both kinds he presses
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  Speaker 1: the hearer to obey his sayings, both by the profitable
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  Speaker 1: and by the hurtful, much like an excellent physician, pointing
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  Speaker 1: out both the disease which is the consequence of neglect
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  Speaker 1: and the good health which results from obedience. See for instance,
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  Speaker 1: what kind of gain he signifies this to be, and
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  Speaker 1: how he establishes the advantage of it by their deliverance
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  Speaker 1: from the contrary things. Thus, wealth saith. He hurts you
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  Speaker 1: not in this only that it arms robbers against you,
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  Speaker 1: nor in that it darkens your mind in the most
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  Speaker 1: intense degree, but also in that it casts you out
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  Speaker 1: of God's service, making you captive of lifeless riches, and
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  Speaker 1: in both ways doing you harm on the one hand
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  Speaker 1: by causing you to be slaves of what you ought
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  Speaker 1: to command, on the other by casting you out of
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  Speaker 1: God's service, whom, above all things it is indispensable for
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  Speaker 1: you to serve for. Just as in the other place,
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  Speaker 1: he signified the mischief to be twofold in both laying
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  Speaker 1: up here where moth corrupteth, and in not laying up
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  Speaker 1: there where the watch kept is impregnable. So in this place,
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  Speaker 1: too he shows the loss to be twofold, in that
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  Speaker 1: it both draws off from God and makes a subject
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  Speaker 1: to Mammon. But he sets it not down directly. Rather,
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  Speaker 1: he establishes it first upon general considerations, saying, thus, no
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  Speaker 1: man can serve two masters, meaning here to that are
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  Speaker 1: enjoining opposite things, since unless this worthy case, they would
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  Speaker 1: not even be two. For so the multitude of them
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  Speaker 1: that believed were of one heart and of one soul,
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  Speaker 1: and yet were they divided into many bodies. Their unanimity, however,
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  Speaker 1: made the many one. Then, as adding to the force
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  Speaker 1: of it, he saith so far from serving, he will
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  Speaker 1: even hate and abhor. For either he will hate the
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  Speaker 1: one saith he and love the other, or else he
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  Speaker 1: will hold to the one and despise the other. And
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  Speaker 1: it seems, indeed, as if the same thing were said
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  Speaker 1: to twice over. He did not, however, choose this form
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  Speaker 1: without purpose, but in order to show that the change
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  Speaker 1: for the better is easy. I mean, lest thou shouldst say,
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  Speaker 1: I am once for all made a slave, I am
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  Speaker 1: brought under the tyranny of wealth. He signifies that it
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  Speaker 1: is possible to transfer oneself, and that as from the
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  Speaker 1: first to the second, so also from the second one
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  Speaker 1: may pass over to the first. Thus, having you see,
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  Speaker 1: spoken generally, that he might persuade the hearer to be
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  Speaker 1: an uncorrupt judge of his words and to sentence according
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  Speaker 1: to the very nature of the things. When he hath
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  Speaker 1: made sure of his ascent, then and not till then
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  Speaker 1: he discovers himself. Thus he presently adds, he cannot serve
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  Speaker 1: God and Mammon. Let us shudder to think what we
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  Speaker 1: have brought Christ to say, with the name of God,
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  Speaker 1: to put that of gold. But if this be shocking,
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  Speaker 1: it's taking place in our deeds. Our preferring the tyranny
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  Speaker 1: of gold to the fear of God is much more shocking.
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  Speaker 1: What then, was not this possible among the ancients by
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  Speaker 1: no means? How then, saith one did Abraham? How did
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  Speaker 1: Job obtain a good report? Tell me not of them
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  Speaker 1: that are rich, but of them that serve riches. Since
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  Speaker 1: Job also was rich. But he served not Mammon, but
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  Speaker 1: possessed it and ruled over it, and was a master,
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  Speaker 1: not a slave. Therefore he so possessed all those things,
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  Speaker 1: as if he had been the steward of another man's goods.
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  Speaker 1: Not only not extorting from others, but even giving up
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  Speaker 1: his own to them that were in And what is more,
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  Speaker 1: when he had them, they were no joy to him.
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  Speaker 1: So he also declared, saying, if I did so much
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  Speaker 1: as rejoice when my wealth waxed great, wherefore neither did
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  Speaker 1: he grieve when it was gone. But they that are
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  Speaker 1: rich are not now such as he was, but are
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  Speaker 1: rather in a worse condition than any slave, paying, as
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  Speaker 1: it were, tribute to some grievous tyrant, because their mind
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  Speaker 1: is as a kind of citadel occupied by the love
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  Speaker 1: of money, which from thence daily sends out unto them
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  Speaker 1: its commands, full of all iniquity, and there is none
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  Speaker 1: to disobey. Be not therefore thus over subtle, nay, for
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  Speaker 1: God hath once for all declared and pronounced it a
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  Speaker 1: thing impossible for the one service and the other to agree,
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  Speaker 1: say not thou. Then it is possible, why when one
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  Speaker 1: master is commanding thee to spoil by violence, the other
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  Speaker 1: to strip thyself of thy possessions, the one to be chaste,
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  Speaker 1: the other to commit fornication, the one to be drunken
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  Speaker 1: and luxurious, the other to keep the belly in subjection,
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  Speaker 1: the one again to despise the things that are the
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  Speaker 1: other to be riveted to the present, the one to
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  Speaker 1: admire marbles and walls and roofs, the other to condemn these,
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  Speaker 1: but to honor self restraint. How is it possible that
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  Speaker 1: these should agree? Now? He calls Mammon here a master,
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  Speaker 1: not because of its own nature, but on account of
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  Speaker 1: the wretchedness of them that bow themselves beneath it. So
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  Speaker 1: also he calls the belly a god, not from the
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  Speaker 1: dignity of such a mistress, but from the wretchedness of
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  Speaker 1: them that are enslaved, it being a thing worse than
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  Speaker 1: any punishment, and enough before the punishment in the way
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  Speaker 1: of vengeance on him who is involved in it. For
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  Speaker 1: what condemned criminals can be so wretched as they, who,
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  Speaker 1: having God for their lord, do, from that mild rule
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  Speaker 1: desert to this grievous tyranny. And this when their act
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  Speaker 1: brings after it so much harm even here, for indeed
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  Speaker 1: their loss is unspeakable. By so doing, there are suits
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  Speaker 1: and molestations, and strifes and toils, and a blinding of
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  Speaker 1: the soul. And what is more grievous than all one
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  Speaker 1: falls away from the highest blessings. For such a blessing
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  Speaker 1: it is to be God's servant. Having now, as you see,
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  Speaker 1: in all ways taught the advantage of condemning riches as
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  Speaker 1: well for the very preservation of the risks, as for
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  Speaker 1: the pleasure of the soul, and for acquiring self command,
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  Speaker 1: and for the securing of godliness. He proceeds to establish
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  Speaker 1: the practicability of this command, For this especially pertains to
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  Speaker 1: the best legislation, not only to enjoin what is expedient,
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  Speaker 1: but also to make it possible. Therefore, he also goes
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  Speaker 1: on to say, take no thought for your life what
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  Speaker 1: ye shall eat? That is, lest they should say, what
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  Speaker 1: then if we cast all away? How shall we be
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  Speaker 1: able to live? At this objection? In what follows he
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  Speaker 1: makes a stand very seasonably. For as surely as if
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  Speaker 1: at the beginning he had said take no thought, the
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  Speaker 1: word would have seen burdensome. So surely, now that he
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  Speaker 1: hath shown the mischief arising out of co copetousness, his
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  Speaker 1: admonition coming after is made easy to receive. Wherefore, neither
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  Speaker 1: did he now simply say take no thought, but he
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  Speaker 1: added the reason, and so enjoined this. After having said,
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  Speaker 1: ye cannot serve God and Mammon, he added, therefore, I
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  Speaker 1: say unto you, take no thought. Therefore for what because
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  Speaker 1: of the unspeakable loss, For the hurt you receive is
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  Speaker 1: not in richest only. Rather, the wound is in the
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  Speaker 1: most vital parts, and in that which is the overthrow
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  Speaker 1: of your salvation, casting you, as it does, out from God,
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  Speaker 1: who made you, and careth for you, and loveth you.
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  Speaker 1: Therefore I say, unto you, take no thought. Thus, after
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  Speaker 1: he hath shown the hurt to be unspeakable, then and
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  Speaker 1: not before, he makes the commandment stricter, and that he
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  Speaker 1: not only bids us cast away what we have, but
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  Speaker 1: forbids to take thought even for our necessary food, saying,
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  Speaker 1: take no thought for your soul what ye shall eat?
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  Speaker 1: Not because the soul needs food, for it is incorporeal.
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  Speaker 1: But he spake according to the common custom. For though
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  Speaker 1: it needs not food, yet can it not endure to
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  Speaker 1: remain in the body, except that be fed? And in
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  Speaker 1: saying this he puts it not simply so, but here
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  Speaker 1: also brings up arguments, some from those things which we
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  Speaker 1: have already, and some from other examples from what we
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  Speaker 1: have already. Thus, saying, is not the soul more than
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  Speaker 1: meat and the body more than the raiment? He Therefore,
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  Speaker 1: that hath given the greater, how shall he not give
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  Speaker 1: the less He that hath fashioned the flesh that is fed,
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  Speaker 1: How shall he not bestow the food? Wherefore, neither did
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  Speaker 1: he simply say, take no thought what ye shall eat,
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  Speaker 1: or wherewithal ye shall be clothed, But for the body
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  Speaker 1: and for the soul, forasmuch as from them he was
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  Speaker 1: to make his demonstrations, carrying on his discourse in the
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  Speaker 1: way of comparison. Now, the soul he hath given once
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  Speaker 1: for all need abide such as it is, but the
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  Speaker 1: body increases every day. Therefore, pointing out both these things,
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  Speaker 1: the immortality of the one and the frailty of the other,
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  Speaker 1: he subjoins and says, which of you can add one
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  Speaker 1: cubit unto his stature, Thus saying no more of the soul,
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  Speaker 1: since it receives not increase, he discoursed of the body
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  Speaker 1: only hereby making manifest this point also that not the
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  Speaker 1: food increases it, but the providence of God, which Paul,
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  Speaker 1: showing also in other ways, said so then neither is
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  Speaker 1: he that planteth anything, neither he that watereth, but God
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  Speaker 1: that giveth the increase from what we have already. Then
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  Speaker 1: he urges us in this way, and from examples of
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  Speaker 1: other things, by saying, behold the fowls of the air.
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  Speaker 1: Thus lest any should say we do good by taking thought,
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  Speaker 1: he dissuades them both by that which is greater, and
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  Speaker 1: by that which is less, by the greater, that is
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  Speaker 1: the soul, and the body, by the less, that is
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  Speaker 1: the birds. For if of the things that are very
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  Speaker 1: inferior he hath so much regard, how shall he not
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  Speaker 1: give unto you, saith he and to them on this wise,
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  Speaker 1: For as yet it was an ordinary multitude, But to
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  Speaker 1: the devil not thus. But how man shall not live
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  Speaker 1: by bread alone, but by every word that proceedeth out
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  Speaker 1: of the mouth of God. But here he makes mention
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  Speaker 1: of the birds, and this in a way greatly to
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  Speaker 1: abash them, which sort of thing is a very great
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  Speaker 1: value for the purpose of admonition. However, some of the
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  Speaker 1: ungodly have come to so great a pitch of madness
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  Speaker 1: as even to attack his illustration, because, say they, it
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  Speaker 1: was not meet for one's strengthening moral principle to use
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  Speaker 1: natural advantages as incitements to that end. For to those animals,
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  Speaker 1: they add, this belongs by nature. What then shall we
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  Speaker 1: say to this that, even though it is theirs by nature,
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  Speaker 1: yet possibly we too may attain it by choice. For
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  Speaker 1: neither did he say, behold how the birds fly, which
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  Speaker 1: were a thing impossible to man, but that they are
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  Speaker 1: fed without taking thought, a kind of thing easy to
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  Speaker 1: be achieved by us. Also, if we will in this,
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  Speaker 1: they have proved, who have accomplished it in their actions. Wherefore,
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  Speaker 1: it were meet exceedingly to admire the consideration of our
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  Speaker 1: lawgiver in that, when he might bring forward his illustration
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  Speaker 1: from among men, and when he might have spoken of
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  Speaker 1: Moses and Elias and John and others like them, who
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  Speaker 1: took no thought that he might touch them, or to
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  Speaker 1: the quick he made mention of the irrational beings. For
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  Speaker 1: had he spoken of those righteous men, these would have
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  Speaker 1: been able to say, we are not yet become like them.
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  Speaker 1: But now by passing them over in silence and bringing
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  Speaker 1: forward the fowls of the air, he had cut off
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  Speaker 1: from them every excuse. Imitating in this place also the
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  Speaker 1: old law yea, for the old covenant likewise sends to
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  Speaker 1: the bee, and to the ant, and to the turtle,
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  Speaker 1: and to the swallow. And neither is this a small
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  Speaker 1: sign of honor. When the same sort of things which
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  Speaker 1: those animals possess by nature, those we are able to
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  Speaker 1: accomplish by an act of our choice. If then he
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  Speaker 1: takes so great care of them, which exists for our sakes,
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  Speaker 1: much more of us, if of the servants, much more
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  Speaker 1: of the master. Therefore he said, behold the fowls, And
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  Speaker 1: he said not, for they do not traffic nor make merchandise.
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  Speaker 1: For these were among the things that were earnestly forbidden.
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  Speaker 1: But what they sow not, neither do they reap. What,
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  Speaker 1: then saith one must we not sow? He said not,
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  Speaker 1: we must not sow. But we must not take thought
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  Speaker 1: neither that one ought not to work, but not to
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  Speaker 1: be low minded, or to rack one's self with cares,
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  Speaker 1: since he bade us also be nourished. But not in
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  Speaker 1: taking thought of this lesson. David also lays the foundation
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  Speaker 1: from old time, saying, enigmatically, on this wise, that openest
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  Speaker 1: thine hand and fillest every living thing with bounty, And
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  Speaker 1: again to him that giveth to the bees their food,
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  Speaker 1: and to the young ravens that call upon him, who, then,
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  Speaker 1: it may be said, have not taken thought. Didst thou
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  Speaker 1: not hear? How many of the righteous I adduced. Seest
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  Speaker 1: thou not with them? Jacob, departing from his father's house,
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  Speaker 1: destitute of all things, dost thou not hear him praying
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  Speaker 1: and saying, if the Lord give me bread to eat
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  Speaker 1: and raiment to put on, which was not the part
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  Speaker 1: of one taking thought, but of one seeking all of God.
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  Speaker 1: This the apostles also attained, who cast away all and
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  Speaker 1: took no thought, Also the five thousand and the three thousand.
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  Speaker 1: But if thou canst not bear, upon hearing so high words,
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  Speaker 1: to release thyself from these grievous bonds, consider the unprofitableness
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  Speaker 1: of the thing, and so put an end to thy care.
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  Speaker 1: For which of you, by taking thought saith he can
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  Speaker 1: add one cubit unto his stature. See ast thou, how
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  Speaker 1: by that which is evident, he hath manifested that also
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  Speaker 1: which is obscure. Thus, as unto thy body saith he
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  Speaker 1: thou wilt not, by taking thought, be able to add,
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  Speaker 1: though it be ever so little, so neither to gather food.
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  Speaker 1: Think as thou mayest. Otherwise, Hence it is clear that
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  Speaker 1: not our diligence but the providence of God. Even where
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  Speaker 1: we seem to be active affects all, so that were
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  Speaker 1: he to forsake us, no care, nor anxiety, nor toil,
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  Speaker 1: nor any other such thing will ever appear to come
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  Speaker 1: to anything, but all will utterly pass away. Let us
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  Speaker 1: not therefore suppose his injunctions are impossible, for there are
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  Speaker 1: many who duly perform them, even as it is, And
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  Speaker 1: if thou knowest not of them, it is nothing marvelous.
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  Speaker 1: Since Elias too supposed he was alone, but was told,
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  Speaker 1: I have left unto myself seven thousand men. Whence it
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  Speaker 1: is manifest that even now there are many who show
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  Speaker 1: forth the apostolical life, like as the three thousand then
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  Speaker 1: and the five thousand. And if we believe not, it
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  Speaker 1: is not because there are none who do well, but
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  Speaker 1: because we are far from so doing so that just
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  Speaker 1: as the drunkard would not easily believe that there exist
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  Speaker 1: any man who doth not taste even water, and yet
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  Speaker 1: this hath been achieved by many solitaries in our time.
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  Speaker 1: Nor he who connects himself with numberless women, that it
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  Speaker 1: is easy to live in virginity, nor he that extorts
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  Speaker 1: other men's goods, that one shall readily give up even
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  Speaker 1: his own. So neither will those who daily melt themselves
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  Speaker 1: down with innumerable anxieties easily receive this thing. Now, as
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  Speaker 1: to the fact that there are many who have attained
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  Speaker 1: unto this, we might show it even from those who
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  Speaker 1: have practiced the self denial, even in our generation. But
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  Speaker 1: for you just now, it is enough to learn not
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  Speaker 1: to covet, and that almsgiving is a good thing, and
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  Speaker 1: to know that you must in part of what He
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  Speaker 1: have for these things. If thou wilt duly perform, beloved,
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  Speaker 1: thou wilt speedily proceed to those others also For the present, therefore,
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  Speaker 1: let us lay aside our excessive sumptuousness, and let us
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  Speaker 1: endure moderation and learn to acquire by honest labor all
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  Speaker 1: that we are to have. Since even the blessed John,
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  Speaker 1: when he was discoursing with those that were employed upon
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  Speaker 1: the tribute and with the soldiery, enjoin them to be
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  Speaker 1: content with their wages, anxious though he were to lead
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  Speaker 1: them on to another and a higher self command. Yet
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  Speaker 1: since they were still unfit for this, he speaks of
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  Speaker 1: the lesser things, Because if he had mentioned what are
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  Speaker 1: higher than these, they would have failed to apply themselves
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  Speaker 1: to them, and would have fallen from the others. For
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  Speaker 1: this very reason we two are practicing you in the
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  Speaker 1: inferior duties. Yes, because as yet we know the burden
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  Speaker 1: of voluntary poverty is too great for you, and the
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  Speaker 1: heaven is not more distant from the earth than such
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  Speaker 1: self denial from you. Let us then lay hold if
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  Speaker 1: it be only of the lowest commandments, For even this
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  Speaker 1: is no small encouragement. And yet some amongst the Heathens
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  Speaker 1: have achieved even this, though not in a proper spirit,
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  Speaker 1: and have stripped themselves of all their possessions. However, we
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  Speaker 1: are contented in your case if alms are bestowed abundantly
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  Speaker 1: by you, for we will soon arrive at those other
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  Speaker 1: duties too, if we advance in this way. But if
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  Speaker 1: we do not so much as this, of what favor
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  Speaker 1: shall we be worthy? Who are bidden to surpass those
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  Speaker 1: under the old law, and yet show ourselves inferior to
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  Speaker 1: the philosophers among the heathens? What shall we say, who,
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  Speaker 1: when we ought to be angels and sons of God,
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  Speaker 1: do not even quite maintain our being as men. For
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  Speaker 1: to spoil and to covet comes not of the gentleness
• 23:33
  Speaker 1: of men, but of the fierceness of wild beast. Nay,
• 23:38
  Speaker 1: worse than wild beast are the assailors of their neighbor's goods,
• 23:43
  Speaker 1: For to them this comes by nature. But we who
• 23:46
  Speaker 1: are honored with reason, and yet are falling away unto
• 23:50
  Speaker 1: that unnatural vileness, what indulgence shall we receive? Let Us, then,
• 23:57
  Speaker 1: considering the measures of that discipline to set before us,
• 24:01
  Speaker 1: press on at least to the middle station, that we
• 24:05
  Speaker 1: may both be delivered from the punishment which is to come, and,
• 24:09
  Speaker 1: proceeding regularly, may arrive at the very summit of all
• 24:13
  Speaker 1: good things, unto which may we all attain by the
• 24:18
  Speaker 1: grace and love towards men of our Lord Jesus Christ,
• 24:22
  Speaker 1: to whom be glory and dominion forever and ever Amen.
• 24:29
  Speaker 1: End of Homily twenty one.