Homilies on Matthew, Homily 10

“In those days John the Baptist comes, preaching in the wilderness of Judea and saying, Repent, for the kingdom of Heaven is near.” How is it “in those days”? Surely John does not come when He was a child and came to Nazareth, but thirty years later, as Luke also testifies. Why, then, does it say “in those days”? Scripture regularly uses this expression not only when mentioning what happens immediately afterward, but also for things that will happen many years later. Take, for example, the time His disciples came to Him as He sat on the Mount of Olives and asked about His coming and the capture of Jerusalem. You know how great an interval separates those two periods. I mean that, after speaking about the destruction of the mother city and finishing His discussion of that subject, He was about to turn to the end of all things when he inserted, “Then these things too will happen.” The word “then” does not bring the times together; it simply indicates the time when these things would happen. The evangelist does the same thing here by saying, “In those days.” This does not mean the days immediately afterward, but the days when the events he was preparing to relate would take place. “But why,” someone may ask, “did Jesus wait until He was thirty to come for His baptism?” After this baptism He was going to do away with the law. So He continues fulfilling the whole law until this age, when a person is susceptible to every kind of sin, so that no one could say He did away with it because He Himself could not fulfill it. For not every passion attacks us at every stage of life. In the first stage there is much thoughtlessness and timidity; in the next, pleasure becomes more intense; and after that comes the desire for wealth. For this reason He waits until He has reached full adulthood, fulfills the law throughout all these stages, and then comes for His baptism, adding it as something that follows the complete observance of all the other commandments. To prove that this was the last good work required of Him by the law, listen to His own words: “For in this way it is right for us to fulfill all righteousness.” What He means is this: “We have performed all the duties of the law; we have not broken even one commandment. Since this alone remains, we must add this too, and so we will ‘fulfill all righteousness.’” Here He uses “righteousness” to mean the complete fulfillment of all the commandments. 2. This makes it clear that Christ came for His baptism for this reason. But why was this baptism arranged for Him? The son of Zechariah did not undertake it on his own; God moved him to do it. Luke also declares this when he says, “The word of the Lord came to him,” meaning His command. John himself also says, “He who sent me to baptize with water said to me, The One on whom you see the Spirit descending like a dove and remaining on Him is He who baptizes with the Holy Spirit.” Why, then, was he sent to baptize? The Baptist himself makes this clear to us as well, saying, “I did not know Him, but I came baptizing with water so that He might be revealed to Israel.” And if this was the only reason, why does Luke say that “he came into the region around the Jordan, preaching a baptism of repentance for the forgiveness of sins”? Yet it did not grant forgiveness; this gift belonged to the baptism given afterward. For in this baptism “we are buried with Him,” and our old man was then crucified with Him. Before the cross, forgiveness appears nowhere, for everywhere it is attributed to His blood. Paul too says, “But you were washed, but you were sanctified,” not by John's baptism, but “in the name of our Lord Jesus Christ and by the Spirit of our God.” Elsewhere he also says, “John indeed preached a baptism of repentance” (he does not say “of forgiveness”), “so that they would believe in Him who would come after him.” For when the sacrifice had not yet been offered, the Spirit had not yet descended, sin had not been taken away, the hostility had not been removed, and the curse had not been destroyed, how could forgiveness take place? What, then, does “for the forgiveness of sins” mean? The Jews were without understanding and had never been conscious of their own sins. Although they were rightly held responsible for the worst evils, they justified themselves in every respect. More than anything else, this caused their destruction and led them away from the faith. Paul himself, for example, charged them with this when he said that “being ignorant of God's righteousness and seeking to establish their own, they did not submit to God's righteousness.” And again: “What, then, shall we say? That the Gentiles, who did not pursue righteousness, have attained righteousness; but Israel, which pursued the law of righteousness, has not attained the law of righteousness. Why? Because they sought it not by faith, but as though by works.” Since this was the cause of their evils, John comes with the sole purpose of making them aware of their own sins. Among other things, his very clothing declared this, since it was the clothing of repentance and confession. His preaching also indicated it, for he said nothing else but, “Produce fruit worthy of repentance.” As Paul also explained, their failure to condemn their own sins made them turn away from Christ, while becoming aware of those sins would make them long to seek their Redeemer and desire forgiveness. This is what John came to accomplish, persuading them to repent, not so that they would be punished, but so that, becoming humbler through repentance and condemning themselves, they would hurry to receive forgiveness. But let us see how precisely he expresses it. After saying that John “came preaching the baptism of repentance in the wilderness of Judea,” he adds, “for forgiveness,” as though he were saying: This was why he urged them to confess and repent of their sins—not so that they would be punished, but so that they might more readily receive the forgiveness that would follow. For if they had not condemned themselves, they could not have sought His grace; and without seeking it, they could not have obtained forgiveness. So that baptism prepared the way for this one. That is also why he said that “they should believe in Him who would come after him,” giving this other reason for His baptism along with the reason already mentioned. For going around to their houses, taking Christ by the hand and leading Him around, and saying, “Believe in This Man,” would not have accomplished as much as that blessed voice being heard and all those other things taking place in everyone's presence and sight. This is why He comes for baptism. In fact, both the reputation of the man baptizing and the significance of the act itself were attracting the whole city and calling it to the Jordan, and it became a great spectacle. So when they arrive, he also humbles them and persuades them not to think highly of themselves. He shows that they face the worst evils unless they repent, stop relying on their ancestors and boasting about them, and receive Him who is coming. For the things concerning Christ had remained hidden until then, and many thought He was dead because of the massacre at Bethlehem. Although He revealed Himself at twelve years old, He quickly concealed Himself again. This was why such a magnificent introduction and such an exalted beginning were needed. So for the first time John clearly proclaims things the Jews had never heard from the prophets or anyone else. He speaks of Heaven and the kingdom there, and no longer says anything about the earth. But by the kingdom here he means His first and His last coming. 3. “But what does this mean to the Jews?” someone may ask. “They do not even know what you are saying.” “That is precisely why,” he says, “I speak this way: so that the obscurity of my words will stir them to seek Him whom I proclaim.” In fact, when they approached, he filled them with such good hopes that even many tax collectors and soldiers asked what they should do and how they should live. This was a sign that they were now being freed from all worldly things, looking toward other, greater things, and anticipating what was to come. Yes, everything they saw and heard at that time led them to lofty thoughts. Imagine, for example, how extraordinary it was to see a man come down from the wilderness after thirty years, the son of a chief priest, who had never known the ordinary needs of human beings, who commanded reverence in every respect, and who had Isaiah beside him. For Isaiah too was present, proclaiming him and saying, “This is the one I said would come crying out and preaching throughout the whole wilderness with a clear voice.” The prophets were so earnest about these things that they announced long beforehand not only their own Lord, but also the man who would serve Him. They mentioned not only the man himself, but also the place where he would live, the kind of teaching he would give when he came, and the good effect he would produce. Notice, at any rate, how the prophet and the Baptist express the same ideas, though in different words. The prophet says that he will come saying, “Prepare the way of the Lord; make his paths straight.” And when John himself came, he said, “Produce fruit worthy of repentance,” which corresponds to “Prepare the way of the Lord.” Do you see that both the prophet's words and John's own preaching reveal this one thing alone: that he had come to make a way and prepare beforehand, not to bestow the gift of forgiveness, but to prepare in good time the souls of those who would receive the God of all? But Luke gives somewhat more. He does not simply repeat the introduction and move on; he also records the entire prophecy. “For every valley,” he says, “will be filled, and every mountain and hill will be brought low; the crooked will be made straight and the rough ways smooth; and all flesh will see the salvation of God.” Do you see how the prophet has anticipated everything in his words: the gathering of the people, the change for the better, the ease of what was preached, and the first cause of everything that was happening? He did so even though he expressed it figuratively, since he was delivering a prophecy. Thus, when he says, “Every valley will be filled, and every mountain and hill will be brought low, and the rough ways will be made smooth,” he means the lifting up of the lowly, the humbling of the self-willed, and the change from the difficulty of the law to the ease of faith. For it is no longer toil and labor, he says, but grace and forgiveness of sins, making salvation very easy. Next he states the cause of these things, saying, “All flesh will see the salvation of God”—no longer only Jews and converts, but also all land and sea and the whole human race. By “the crooked things” he meant our entire corrupt life: tax collectors, prostitutes, robbers, magicians, and all who had previously gone astray but afterward walked the right way. Much as He Himself also said, “Tax collectors and prostitutes enter the kingdom of God before you,” because they believed. Again, the prophet declared the very same thing in other words, saying, “Then wolves and lambs will feed together.” Just as here, through hills and valleys, he meant that differences in character are brought together into the same even level of self-restraint, so there, using the traits of irrational animals to indicate people's different dispositions, he again spoke of their being joined in the same harmony of godliness. Here too, as before, he states the cause: “There will be One who rises to rule over the Gentiles; in Him the Gentiles will trust.” This is much the same as his saying here, “All flesh will see the salvation of God.” Everywhere he declares that the power and knowledge of these Gospels of ours would be poured out to the ends of the world, transforming the human race from an animal-like disposition and a fierce temper into something very gentle and mild. 4. “And this same John wore clothing made of camel's hair and a leather belt around his waist.” Notice how the prophets foretold some things and left others to the evangelists. That is why Matthew both records the prophecies and adds his own contribution, considering even the description of this righteous man's clothing worth including. For it was astonishing and strange to see such great austerity in a human body. This particularly attracted the Jews: they saw the great Elijah in him, and what they saw brought that blessed man to mind—or rather, filled them with even greater astonishment. For the one was raised in cities and houses, while the other lived entirely in the wilderness from the time he was wrapped in swaddling clothes. It was fitting that the forerunner of Him who would take away all the ancient evils—labor, for example, the curse, sorrow, and sweat—should himself also bear certain signs of such a gift and immediately rise above that condemnation. Thus he neither plowed the land nor opened a furrow; he did not eat his bread by the sweat of his face. His table was quickly supplied, his clothing was even easier to provide than his table, and his lodging required even less trouble than his clothing. He needed neither roof nor bed nor table nor any other such thing, but displayed a kind of angel's life in this flesh of ours. This is why his very clothing was made of hair: through his dress he would teach people to separate themselves from all human things, to have nothing in common with the earth, and to hurry back to their original nobility, in which Adam lived before he needed clothing or a robe. So that clothing bore signs of nothing less than a kingdom, and of repentance. And do not say to me, “Where did he get clothing made of hair and a belt, living as he did in the wilderness?” For if you raise this difficulty, you will also ask many other questions: How did he remain in the wilderness through winter and summer heat, with a delicate body and at such a young age? How did the natural constitution of his infant flesh endure such great changes in the weather, such an unusual diet, and all the other hardships of the wilderness? Where now are the Greek philosophers who indiscriminately and to no purpose imitated the shamelessness of the Cynics (for what benefit is there in shutting yourself in a tub and afterward plunging into such debauchery)? They surrounded themselves with rings and cups, male and female servants, and much other splendor, falling into both extremes. But this man did nothing of the kind. He lived in the wilderness as though in Heaven, displaying the strictest self-restraint. From there, like an angel from Heaven, he went down to the cities as a champion of godliness, a crowned victor over the world, and a philosopher practicing the philosophy worthy of the heavens. And this happened when sin had not yet been taken away, the law had not yet ceased, death had not yet been bound, and the bronze gates had not yet been broken apart, while the ancient order was still in force. Such is the nature of a noble and thoroughly watchful soul: everywhere it leaps forward and passes beyond the limits set for it, as Paul also did under the new order. But why, someone may ask, did he wear a belt with his clothing? This was customary among people in ancient times, before people adopted this soft, loose kind of clothing. Thus, for example, both Peter and Paul appear to have worn belts, for it says, “the man who owns this belt.” Elijah too dressed this way, as did every one of the saints, because they were constantly at work, laboring and occupied either with journeys or with some other necessary task. And this was not their only reason; they also meant to trample all adornment underfoot and practice complete austerity. Christ accordingly points to this very thing as the highest praise of virtue when He says, “What did you go out to see? A man dressed in soft clothing? Look, those who wear soft clothing are in kings' houses.” But if he, who was so pure, more glorious than heaven, above all prophets, with no one greater born than he, and with such great boldness of speech, practiced such austerity, utterly scorning indulgent luxury and training himself for this hard life, what excuse will we have? After so great a benefit, and with the countless burdens of our sins, we do not show even the smallest part of his confession. Instead, we drink and gorge ourselves, smell of perfumes, dress no better than the prostitutes on the stage, and in every way make ourselves soft and easy prey for the devil. 5. “Then all Judea, Jerusalem, and the whole region around the Jordan went out to him and were baptized by him, confessing their sins.” Do you see how much power there was in the prophet's coming? How he stirred up all the people? How he led them to consider their own sins? It was truly astonishing to see him in human form displaying such things, speaking with such great freedom, rising to condemn everyone as though they were children, and radiating his great grace from his face. Moreover, the appearance of a prophet after so long an interval added to their amazement, because the gift had disappeared from among them and returned after a long time. The character of his preaching was also strange and unusual. They heard none of the things they were used to, such as wars, battles, and victories here below, famine and plague, Babylonians and Persians, the capture of the city, and the other familiar subjects. Instead, they heard of Heaven, the kingdom there, and punishment in hell. This was why, let me add, even though those who had revolted in the wilderness, the followers of Judas and Theudas, had all been killed not long before, the people were no more reluctant to go out there. For he did not summon them for the same purposes—for power, revolt, or revolution—but to lead them by the hand to the kingdom above. So he did not keep them in the wilderness to take them around with him. Instead, after baptizing them and teaching them the rules of self-denial, he sent them away, teaching them in every way to scorn the things of earth, lift themselves toward the things to come, and press forward every day. 6. Let us also imitate this man, abandon luxury and drunkenness, and turn to a life of restraint. For this certainly is the time for confession, both for the uninitiated and for the baptized: for the former, so that after repenting they may share in the sacred mysteries; for the latter, so that after washing away the stain they have acquired since baptism, they may approach the table with a clean conscience. Let us abandon this soft and effeminate way of life. For it is impossible, impossible, to confess our sins and live in luxury at the same time. Let John teach you this through his clothing, his food, and his home. “What, then?” you may ask. “Do you require us to practice self-restraint like this?” I do not require it, but I advise and recommend it. But if you cannot do this, let us at least show repentance even while living in cities, for judgment is surely at our doors. Even if it were farther away, we should not feel emboldened, for the end of each person's life is effectively the end of the world for the person summoned. But to hear that it is indeed at the doors, listen to Paul saying, “The night is far gone; the day is near,” and again, “He who is coming will come and will not delay.” For the signs announcing that day have now all appeared. “This Gospel of the Kingdoms,” He says, “will be preached throughout the world as a witness to all nations, and then the end will come.” Pay careful attention to what is said. He did not say, “when everyone has believed it,” but “when it has been preached to everyone.” This is also why he said, “as a witness to the nations,” to show that He does not wait for everyone to believe before He comes. For the expression “as a witness” means “as an accusation,” “as a rebuke,” “for the condemnation of those who have not believed.” But although we hear and see these things, we sleep and dream, sunk in a stupor as though in the deepest night. For present things are no better than dreams, whether they bring prosperity or pain. So I beg you to wake up at last and look in another direction, toward the Sun of Righteousness. No one can see the sun while asleep or delight his eyes with the beauty of its rays; whatever he sees, he sees it all as in a dream. This is why we need deep repentance and many tears, both because we remain unaware while we sin and because our sins are great and beyond excuse. Most of those listening to me can testify that I am not lying. Nevertheless, although our sins are beyond excuse, let us repent, and we will receive crowns. 7. By repentance I mean not only abandoning our former evil deeds, but also displaying good deeds greater than those. For he says, “Produce fruit worthy of repentance.” But how will we produce it? By doing the opposite things. For example, have you violently seized other people's possessions? From now on, give away even your own. Have you engaged in sexual immorality for a long time? Abstain even from your wife for certain appointed days; practice sexual restraint. Have you insulted and struck passersby? From now on, bless those who insult you and do good to those who strike you. For pulling out the arrow alone is not enough to restore our health; we must also apply medicine to the wound. Have you lived in self-indulgence and drunkenness? Fast, and make a point of drinking water, to destroy the harm that has grown within you. Have you looked with lustful eyes at beauty belonging to another? From now on, do not even look at a woman at all, so that you may be safer. For it says, “Turn away from evil and do good,” and again, “Keep your tongue from evil and your lips from speaking deceit.” “But tell me the good as well.” “Seek peace and pursue it.” I mean not only peace with other people, but also peace with God. And he rightly says to “pursue” her, for she has been driven away and cast out; she has left the earth and gone to stay in Heaven. Yet we will be able to bring her back again if we are willing to put away pride, boasting, and everything that stands in her way, and follow this temperate and frugal life. For nothing is more destructive than rage and fierce anger. It makes people both arrogant and servile, making them ridiculous through the former and hateful through the latter, and introducing opposite vices, pride and flattery, at the same time. But if we cut off this passion's insatiable appetite, we will be truly humble and safely exalted. For in our bodies too, all disorders arise from excess. When their elements leave their proper limits and go beyond moderation, all these countless diseases and terrible kinds of death arise. We can see something similar happening in the soul as well. 8. So let us cut away excess, drink the healing medicine of moderation, remain in our proper balance, and pay careful attention to our prayers. Even if we do not receive, let us persist so that we may receive; and if we do receive, let us persist because we have received. For He has no desire to delay giving; through the delay He is arranging for us to persevere. With this purpose He also prolongs our pleading and sometimes allows a trial to come upon us, so that we may continually flee to Him for refuge and remain where we have taken refuge. Loving fathers and mothers who love their children act in the same way. When they see their little children leave their company and play with children their own age, they have their servants act out many frightening things, so that fear will compel the children to flee for refuge to their mother's embrace. In the same way, God often holds out some threat, not to carry it out against us, but to draw us to Himself. At any rate, when we return, He immediately removes our fear. Certainly, if we behaved the same way in trials and in ease, there would be no need for trials. But why speak of us? Even the saints of ancient times learned a great lesson in moderation from them. This is why the prophet also says, “It is good for me that You have humbled me.” And He Himself likewise said to the apostles, “In the world you will have tribulation.” Paul means the very same thing when he says, “I was given a thorn in the flesh, the messenger of Satan to strike me.” So when he asked to be freed from the trial, his request was not granted, because of the great benefit it brought. And if we examine David's entire life, we will find him more glorious in his dangers, as we will all the others like him. For Job shone all the more brightly at that time, Joseph too proved his worth more fully in this way, as did Jacob, his father, and his father's father. All who ever wore crowns of exceptional glory first won their crowns through tribulations and trials, and then had their names proclaimed. Knowing all these things, let us, according to the wise saying, “not be hasty in a time of trouble.” Instead, let us teach ourselves just one thing: how to bear everything nobly, without prying or probing into any of the things that happen. For knowing when our tribulations should be removed belongs to God, who allows them to come upon us. But bearing them with complete thankfulness when they come is the work of a good disposition on our part. If we do this, all our blessings will follow. So, in order that these blessings may follow, and that we may prove our worth more fully here and be more glorious in that world, let us submit to everything brought upon us, thanking Him for it all. He knows what is good for us better than we do and loves us more intensely than those who gave us birth. Let both these thoughts be a charm we chant to ourselves whenever anything frightens us, so that we may quiet our despair and glorify in everything Him who does and arranges everything for our sake, God Himself. For in this way we will easily repel every hostile scheme and attain the imperishable crowns, through the grace and love for humanity of our Lord Jesus Christ, with whom may the Father receive glory, might, and honor, together with the Holy Spirit, now and always, forever and ever. Amen.