Homilies on Matthew, Homily 32

“And when Jesus left there, two blind men followed Him, crying out and saying, Son of David, have mercy on us. And when He had entered the house, the blind men came to Him, and Jesus said to them, Do you believe that I am able to do this? They said to Him, Yes, Lord. Then He touched their eyes, saying, According to your faith let it be done for you. And their eyes were opened.” Why does He keep putting them off while they are crying out? Here again He teaches us to reject completely the glory that comes from the crowd. Because the house was nearby, He led them there to heal them in private. This is clear from the fact that He also ordered them to tell no one. But this is a serious charge against the Jews: these men, though their eyes had been put out, receive faith through hearing alone, while the Jews see the miracles and have their eyesight to witness what is happening, yet do exactly the opposite. Notice the men's earnestness too, both in their cry and in the prayer itself. They did not simply approach Him, but cried out loudly, appealing to nothing but “mercy.” They called Him “Son of David” because the name was considered honorable. In many passages, for example, the prophets likewise called kings by this name when they wished to honor them and proclaim their greatness. After bringing them into the house, He asks them another question. In many cases He made a point of healing only when asked, so that no one would suppose He rushed into these miracles out of vanity. And not only for this reason, but also to show that they deserve healing, and to prevent anyone from saying, “If He saved people out of mercy alone, everyone ought to be saved.” For even His love for humanity is measured according to the faith of those who are healed. But these are not His only reasons for requiring faith from them. Because they called Him “Son of David,” He says, “Do you believe that I am able to do this?” to lead them higher and teach them to think of Him as they should. He did not say, “Do you believe that I am able to appeal to my Father, that I am able to pray?” but, “that I am able to do this?” What is their answer? “Yes, Lord.” They no longer call Him Son of David, but rise higher and acknowledge His dominion. Then at last He places His hand on them, saying, “According to your faith let it be done for you.” He does this to strengthen their faith, to show that they share in the good work, and to testify that their words were not flattery. He did not say, “Let your eyes be opened,” but, “According to your faith let it be done for you.” He says this to many who come to Him, eagerly proclaiming the faith in their souls before healing their bodies, both to bring them greater approval and to make others more earnest. He does the same with the paralyzed man. There too, before restoring strength to the body, He raises the fallen soul, saying, “Son, take courage; your sins are forgiven.” And after raising the young girl, He kept her there and, through food, taught her to recognize her Benefactor. In the centurion's case He did the same, leaving everything to his faith. Again, when rescuing His disciples from the storm at sea, He first rescued them from their lack of faith. So it is here too. Even before their cry, He knew the secrets of their minds. But to lead others to the same earnestness, He makes these men known to everyone else as well, proclaiming their hidden faith through the outcome of their cure. Then, after their cure, He commands them to tell no one. And He does not merely command them, but does so very sternly. “For Jesus,” it says, “sternly warned them, saying, See that no one knows about it. But when they left, they spread His fame throughout that whole region.” They, however, could not bear to keep silent, but became preachers and evangelists. When told to conceal what had happened, they could not bear to do it. And if elsewhere we find Him saying, “Go and declare the glory of God,” that does not contradict this, but agrees with it completely. He teaches us to say nothing about ourselves, and even to stop those who would praise us. But if the glory is directed to God, we should not only allow people to speak, but command them to do so. 2. “And as they went out,” it says, “look, people brought Him a man who could not speak and was possessed by a demon.” The affliction was not natural, but the work of the evil spirit. That is also why he needs others to bring him. He could neither make his own appeal, since he could not speak, nor plead with others, since the evil spirit had bound his tongue and, along with his tongue, chained his soul. For this reason He does not require faith from him either, but immediately heals the disease. “For when the demon was cast out,” it says, “the man who had been unable to speak spoke, and the crowds were amazed, saying, Nothing like this has ever been seen in Israel.” What especially angered the Pharisees was that the people placed Him above everyone, not only those then living, but everyone who had ever lived. They placed Him above them not simply because He healed, but because He did it easily and quickly, curing countless incurable diseases. That was the crowd's response. But the Pharisees did exactly the opposite, not only belittling the works, but shamelessly contradicting themselves. That is what wickedness is like. For what do they say? “He casts out demons through the prince of demons.” What could be more foolish than this? First, as He Himself says later, it is impossible for a demon to cast out a demon, since that being habitually builds up what belongs to him rather than tearing it down. But He did not merely cast out demons. He also cleansed lepers, raised the dead, subdued the sea, forgave sins, preached the kingdom, and brought people to the Father—things a demon would never choose to do or ever be able to accomplish. Demons lead people to idols, draw them away from God, and persuade them not to believe in the life to come. The devil does not show kindness when insulted, since even when he is not insulted, he harms those who court and honor him. But He does the opposite. For after these insults and abuses of theirs, 3. “He went around,” it says, “all the cities and villages, teaching in their synagogues, preaching the gospel of the kingdom, and healing every sickness and every disease.” Far from punishing them for their insensitivity, He did not even rebuke them. In this way He both demonstrated His gentleness and refuted their slander. At the same time, He intended to make His proof more complete through the signs that followed, and then also to refute them in words. So He traveled through the cities, the countryside, and their synagogues, teaching us to repay those who slander us with greater kindness, rather than with more slander. For if you do good to your fellow servants for God's sake rather than for theirs, then whatever they do, do not stop doing good to them, so that your reward may be greater. Anyone who stops doing good because they slander him shows that he practices this kind of virtue for their praise rather than for God. For this reason Christ, to teach us that He had undertaken this out of goodness alone, did not wait for the sick to come to Him, but hurried to them Himself, bringing them two of the greatest blessings: the gospel of the kingdom and the complete cure of all their diseases. He overlooked no city and hurried past no village, but visited every place. 4. And He does not stop even there, but gives another example of His care for them. That is, “When He saw,” it says, “the crowds, He was moved with compassion for them, because they were distressed and scattered, like sheep without a shepherd. Then He said to His disciples, The harvest is indeed plentiful, but the workers are few. So pray to the Lord of the harvest to send workers into His harvest.” Notice again His freedom from vanity. To avoid drawing everyone to Himself, He sends out His disciples. And not only for this reason, but also to teach them, after practicing in Palestine as in a kind of training school, to strip down for their struggles with the world. For this purpose He makes their training even more demanding than the actual struggles, as far as their own virtue is concerned, so that they might more easily enter the contests to come. They were like tender young birds He was finally leading out to fly. For now He makes them physicians of bodies, later entrusting them with the cure of the soul, which is the principal thing. Notice how He points out both how easy and how necessary the work is. For what does He say? “The harvest is indeed plentiful, but the workers are few.” That is, “I am sending you,” He says, “to reap, not to sow.” In John He expressed this by saying, “Others have labored, and you have entered into their labors.” He said these things both to restrain their pride and to give them courage, while showing that the greater part of the work had already been done. And consider how here too He begins with love for humanity, rather than repayment for anything. “For He had compassion, because they were distressed and scattered like sheep without a shepherd.” This is His charge against the rulers of the Jews: although they were shepherds, they acted like wolves. Far from improving the crowd, they even hindered their progress. For example, while the people were marveling and saying, “Nothing like this has ever been seen in Israel,” these men were asserting the opposite: “He casts out demons through the prince of demons.” But what workers is He speaking of here? The twelve disciples. What then? After saying, “But the workers are few,” did He add to their number? Not at all; He sent them out alone. Why, then, did He say, “Pray to the Lord of the harvest to send workers into His harvest,” yet add no one to their number? Because although they were only twelve, from that time forward He made them many, by giving them power rather than increasing their number. Then, to show how great the gift is, He says, “Pray to the Lord of the harvest,” indirectly declaring this to be His own prerogative. For after saying, “Pray to the Lord of the harvest,” He Himself immediately appoints them, before they have made any appeal or prayer. He also reminds them of John's words about the threshing floor, the Person winnowing, the chaff, and the wheat. This makes it clear that He Himself is the farmer, He Himself the Lord of the harvest, He Himself the master and owner of the prophets. For if He sent them to reap, clearly He sent them to reap what He Himself had sown through the prophets, rather than what belonged to someone else. But calling their ministry a harvest was not His only way of indirectly encouraging them. He also equipped them for that ministry. “And when He had called,” it says, “His twelve disciples to Him, He gave them authority over unclean spirits, to cast them out, and to heal every kind of sickness and every kind of disease.” Still, the Spirit had not yet been given. For it says, “There was not yet a Spirit, because Jesus had not yet been glorified.” How, then, did they cast out the spirits? By His command, by His authority. And notice, please, how well timed their mission was. He did not send them at the beginning. He waited until they had benefited enough from following Him, had seen a dead person raised, the sea rebuked, demons expelled, a paralyzed man restored to strength, sins forgiven, and a leper cleansed, and had received enough proof of His power through both deeds and words. Then He sent them out. And He did not send them into dangerous undertakings, for there was no danger in Palestine yet; they had only to withstand slander. Yet He warns them in advance even of this—I mean their dangers—preparing them ahead of time and making them feel as though they were already in the struggle through His continual predictions of this kind. 5. Now, since he had mentioned two pairs of apostles to us, Peter's pair and John's, and afterward had described Matthew's calling, but had told us nothing about either the calling or the names of the other apostles, here he necessarily lists them, gives their number, and makes their names known, saying: “Now the names of the twelve apostles are these: first, Simon, who is called Peter.” For there was also another Simon, the Canaanite; and there were Judas Iscariot and Judas the brother of James, and James the son of Alphaeus and James the son of Zebedee. Mark also lists them according to their rank, placing Andrew after the two leaders. But our evangelist does not do this; he makes no such distinction. Indeed, he even places Thomas, who fell far short of him, before himself. But let us look at their list from the beginning. “First, Simon, who is called Peter, and Andrew his brother.” Even this is considerable praise. He named one for his virtue and the other for his distinguished family connection, which was in keeping with his character. Then, “James the son of Zebedee, and John his brother.” Do you see that he does not arrange them according to rank? For John seems to me greater not only than the others, but even than his brother. After this, when he had said, “Philip and Bartholomew,” he added, “Thomas and Matthew the tax collector.” Luke does otherwise, giving the opposite order and placing Matthew before Thomas. Next, “James the son of Alphaeus.” For, as I have already said, there was also the son of Zebedee. Then, after mentioning “Lebbaeus, whose surname was Thaddaeus,” and “Simon” the Zealot, whom he also calls “the Canaanite,” he comes to the traitor. He describes him as someone writing history, rather than as an enemy or adversary. He does not say, “the unholy man, the utterly unholy one,” but names him from his city: “Judas Iscariot.” For there was also another Judas, “Lebbaeus, whose surname was Thaddaeus,” who, Luke says, was James's brother, using the words, “Judas the brother of James.” So, to distinguish him from this man, it says, “Judas Iscariot, who also betrayed Him.” And he is not ashamed to say, “who also betrayed Him.” They were that far from concealing anything, even things that seem disgraceful. And first of all, the leader of the choir, is the “uneducated, ignorant man.” But let us see where He sends them, and to whom. “These twelve,” it says, “Jesus sent out.” What kind of men were they? Fishermen and tax collectors. Indeed, four were fishermen and two were tax collectors, Matthew and James, and one was even a traitor. And what does He say to them? He immediately gives them these instructions: “Do not take the road to the Gentiles, and do not enter any city of the Samaritans, but go instead to the lost sheep of the house of Israel.” “Do not suppose,” He says, “that because they insult me and call me demon-possessed, I hate them and turn away from them. No; just as I earnestly sought to reform them in the first place, so now I keep you away from everyone else and send you to them as teachers and physicians. And I not only forbid you to preach to others before them; I do not even allow you to set foot on the road that leads there, or to enter such a city.” For the Samaritans too are at odds with the Jews. Yet dealing with them would have been easier, since they were much more favorably disposed toward the faith, while dealing with the Jews was more difficult. Nevertheless, He sends them to the harder task, showing His protective care for the Jews, silencing their objections, and preparing the way for the apostles' teaching. In this way people would not later blame them for “going in to uncircumcised men,” and think they had good reason to shun and detest them. And He calls them “lost” sheep rather than “straying” sheep, finding every possible way to excuse them and win their hearts to Himself. 6. “And as you go,” He says, “preach, saying, The kingdom of Heaven is near.” Do you see the greatness of their ministry? Do you see the dignity of apostles? They are commanded to speak of nothing perceptible to the senses, nor of the things Moses and the prophets before them spoke about, but of new and strange things. For while those earlier teachers preached no such things, but spoke of the earth and its good things, these men preached the kingdom of Heaven and everything in it. And these men were greater not only in this respect, but also in their obedience. They do not shrink back or hesitate like those of old. Even though warned of dangers, wars, and those unbearable evils, they receive His instructions with great obedience, as heralds of a kingdom. “And why is it surprising,” someone says, “that they readily obeyed when they had nothing distressing or painful to preach?” What are you saying? Nothing painful was required of them? Do you not hear about the prisons, the executions, the civil wars, the hatred of everyone? A little later He said they must endure all these things. True, He sent them to bring and proclaim countless blessings to others. But for themselves, He said and announced beforehand that they were to suffer terrible and incurable evils. After this, to make them worthy of people's trust, He says, “Heal the sick, cleanse lepers, cast out demons. You received freely; give freely.” Notice how He provides for their conduct just as much as for their miracles, implying that miracles without this are nothing. By saying, “You received freely; give freely,” He both subdues their pride and ensures that they remain free from greed. Moreover, to prevent them from thinking it was their own achievement and becoming puffed up over the signs performed, He says, “You received freely.” “You are doing no favor to those who receive you, for you did not receive these things at a price or through hard work; the grace is mine. So give to them in the same way, for no price worthy of these things can be found.” 7. After this, immediately pulling up the root of these evils, He says, “Get no gold, silver, or brass for your purses, no bag for your journey, no two coats, no shoes, and no staff.” He did not say, “Do not take them with you,” but, “Even if you can obtain them from someone else, flee this evil disease.” You see that He was accomplishing many good purposes through this: first, placing His disciples above suspicion; second, freeing them from every concern so that they could devote all their time to the word; third, teaching them His own power. Later He speaks plainly to them about this: “Did you lack anything when I sent you out without clothing or shoes?” He did not immediately say, “Get nothing.” Only after saying, “Cleanse lepers, cast out demons,” did He say, “Get nothing; you received freely, give freely.” By arranging things this way, He provided at once for their welfare, their reputation, and their ability. But perhaps someone may say that the rest is understandable, but why did He command them to have “no bag for the journey, no two coats, no staff, and no shoes”? He intended to train them in complete perfection, since even earlier He had not allowed them to worry so much as about the next day. For He was going to send them out as teachers to the whole world. So He turns them from men into angels, so to speak, releasing them from every worldly concern so that they should have only one concern, their teaching. Or rather, He releases them even from that, saying, “Do not worry about how or what you will say.” In this way He shows that what seems very painful and burdensome is especially light and easy for them. For nothing makes people so cheerful as freedom from anxiety and care, especially when, once freed, they are allowed to lack nothing, because God is present and takes the place of everything for them. Next, so that they should not say, “Where, then, are we to get the food we need?” He does not tell them, “You have heard what I told you before: ‘Look at the birds of the air’” (for they were not yet able to put this command into practice). Instead, He added something far less demanding: “For the worker deserves his food.” He declared that their disciples must feed them, so that they would neither become proud toward those they taught, as though giving everything and receiving nothing from them, nor would their disciples in turn break away because they felt despised by their teachers. After this, to keep them from saying, “Are You commanding us to live by begging?” and feeling ashamed of it, He shows that this is something owed to them, both by calling them “workers” and by calling what is given “wages.” “Do not suppose,” He says, “that because your labor consists of words, the benefit you confer is small. No; the work involves much effort, and whatever those who are taught may give, they are paying compensation rather than giving a free gift: ‘for the worker deserves his food.’” But He said this without suggesting that the apostles' labors were worth only that much—far from it; God forbid! Rather, He both laid down a rule that they should seek nothing more and convinced the givers that what they were doing was paying a debt rather than performing an act of generosity. 8. “Whatever city or town you enter, inquire who is worthy in it, and stay there until you leave.” That is, He says, “My saying, ‘The worker deserves his food,’ does not mean that I have opened everyone's doors to you. Here too I require you to be very discerning. This will benefit both your reputation and your actual support. For if the person is worthy, he will certainly give you food, especially when you ask for nothing beyond basic necessities.” He not only requires them to seek out worthy people, but also to avoid moving from house to house. In this way they would neither upset their host nor acquire a reputation for gluttony and self-indulgence. This is what He meant by saying, “Stay there until you leave.” You can see this from the other evangelists too. Do you see how in this way too He made them honorable and made their hosts attentive, by showing that the hosts were the ones who gained, both in honor and in benefit? Then, continuing on the same subject, He says, “And when you enter a house, greet it. If the house is worthy, let your peace come upon it; but if it is not worthy, let your peace return to you.” Do you see how far He is willing to extend His instructions? And very appropriately. For He was training them as champions of godliness and preachers to the whole world. With this in view, teaching them to practice moderation and making them people others would love, He says, “And whoever will not receive you or listen to your words, when you leave that house or city, shake the dust off your feet. Truly I tell you, it will be more tolerable for the land of Sodom and Gomorrah on the day of judgment than for that city.” That is, He says, “Do not wait for others to greet you because you are teachers, but be the first to show that respect.” Then, indicating that this is a blessing rather than a mere greeting, He says, “If the house is worthy, it will come upon it.” But if the house treats you insolently, its first punishment will be to lose the benefit of your peace, and its second will be to suffer Sodom's doom. “And what,” someone will say, “does their punishment do for us?” You will have the houses of those who are worthy. But what does “Shake the dust off your feet” mean? It either signifies that they have received nothing from those people, or serves as a witness to them of the long journey they have made for their sake. But notice, please, that He does not yet entrust everything to them. He does not yet give them foreknowledge to recognize who is worthy and who is not, but tells them to inquire and wait to put people to the test. How, then, did He Himself stay with a tax collector? Because the man had become worthy through his conversion. And notice, please, how, after stripping them of everything, He gave them everything by allowing them to stay in the homes of those who became disciples and to enter with nothing. In this way they were freed from anxiety, and they would convince the others that they had come only for their salvation: first, by bringing nothing with them; next, by asking them for nothing beyond necessities; and finally, by not entering everyone's house indiscriminately. For He wanted them to be distinguished not only by their signs, but even before the signs, by their own virtue. Nothing so clearly marks a disciplined life as freedom from excess possessions and, as far as possible, from needs. Even the false apostles knew this. That is why Paul also said, “So that in what they boast about, they may be found to be just as we are.” But if, when we are in a foreign country and going to people we do not know, we must seek nothing beyond our food for the day, how much more when we are staying at home. 9. Let us not merely hear these things, but also imitate them. For they are said not only about the apostles, but also about the saints who came afterward. So let us become worthy to welcome them. For this peace both comes and departs again according to the disposition of the hosts. This result depends not only on the bold speech of those who teach, but also on the worthiness of those who receive them. And let us not consider it a small loss to miss out on such peace. The prophet too proclaimed this peace long ago, saying, “How beautiful are the feet of those who bring good news of peace.” Then, to explain its value, he added, “Who bring good news of good things.” Christ too declared this peace to be great when He said, “Peace I leave with you; my peace I give you.” We should do everything we can to enjoy it, both at home and in church. For in church too the presiding minister gives peace. And the peace we are speaking of is a type of that peace. You should receive it eagerly in your heart before the actual communion. For if refusing to share it after communion is offensive, how much more offensive is it to reject the one who pronounces it! The presbyter sits for your sake; the teacher stands for your sake, laboring and toiling. What excuse will you have, then, for failing to give him even the welcome of listening to him? For the church is everyone's common home, and after you have taken your places in it, we enter, carefully following the pattern they set. That is why we too pronounce “peace” to everyone together as soon as we enter, according to that law. So let no one be careless or inattentive when the priests have entered and are teaching, for the punishment appointed for this is certainly no small one. For my part, I would rather enter any of your houses ten thousand times and find myself rebuffed than fail to be heard when I speak here. This is harder for me to bear than that, just as this house has greater dignity; our great treasures are stored here, and all our hopes are here. What is here that is not great and awe-inspiring? This table is far more precious and delightful than the one at home, and this lampstand than the lampstand there. Those who have rid themselves of diseases by anointing themselves with oil in faith and at the proper time know this. This chest too is far better and more indispensable than that other chest, for it holds alms rather than clothes, even though few have a claim to them. Here too is a couch better than the one at home, for the rest found in the divine Scriptures is more delightful than any couch. And if we had achieved excellence in harmony, we would have no other home besides this one. That this statement demands nothing excessive is shown by the “three thousand” and the “five thousand,” who had just one home, one table, one soul. For we read, “The multitude of those who believed were of one heart and one soul.” But since we fall far short of their virtue and live scattered in our separate homes, let us at least be earnest when we gather here. For though we are destitute and poor in everything else, in these things we are rich. So at least here receive us with love when we come in to you. And when I say, “Peace be with you,” and you say, “And with your spirit,” say it with your mind as well as your voice, with your understanding as well as your mouth. But if you say here, “Peace also to your spirit,” while outside you are my enemy, spitting at me, slandering me, and secretly attacking me with countless accusations, what kind of peace is that? For even if you speak evil of me ten thousand times, I give you that peace with a pure heart and sincere intent, and I can never say anything evil about you, for I have a father's tender feelings. And if I rebuke you at any time, I do it out of concern for you. But as for you, by secretly finding fault with me and refusing to receive me in the Lord's house, I fear you may in return add to my sorrow—not because you insult me or cast me out, but because you reject our peace and bring that terrible punishment upon yourself. For even if I do not shake off the dust or turn away, the threat remains unchanged. I often pronounce peace to you, and I will never stop saying it continually. And if, besides insulting me, you refuse to receive me, even then I do not shake off the dust, because I burn with love for you, rather than because I disobey our Lord. Besides, I have suffered nothing at all for you. I have neither traveled a long journey nor come with that clothing and that voluntary poverty (so we blame ourselves first), nor have I come without shoes and a second coat. Perhaps that is why you too fail to do your part. Yet this is no adequate defense for you. Though our condemnation is greater, that gives you no excuse. 10. Then houses were churches, but now the church has become a house. Then one could say nothing worldly in a house; now one can say nothing spiritual in a church. Even here you bring in the business of the marketplace, and while God is speaking, you stop listening silently to His words, introduce things opposed to them, and create discord. I wish they were at least your own affairs, but instead you both discuss and listen to things that have nothing to do with you. This is what I lament, and I will not stop lamenting it. For I cannot leave this house; we must remain here until we depart from this present life. So “Receive us,” as Paul commanded. His words there referred to people's disposition and mind rather than to a meal. This is what we too seek from you: love, that fervent and sincere affection. But if you cannot bear even this, at least love yourselves and put aside your present carelessness. It is enough to comfort us if we see you proving yourselves and becoming better people. Then I too will show greater love, even “though the more abundantly I love you, the less I am loved.” Indeed, many things bind us together. One table is set before everyone; one Father brought us to birth; we are all children of the same labor pains; the same drink has been given to everyone—or rather, we have been given not only the same drink, but also one cup to drink from. For our Father, wishing to lead us to affectionate kindness, arranged this too, that we should drink from one cup, something that belongs to intense love. But “there is no comparison between the apostles and us.” I admit it too, and would never deny it. We cannot be compared even to their shadows, let alone to the apostles themselves. Nevertheless, do your part. This will bring you no disgrace, but will benefit you all the more. For when you show such love and obedience even to unworthy people, you will receive a greater reward. For the words we speak are not our own, since you have no teacher at all on earth. What we have received, we also give, and in giving it we seek nothing else from you except your love. Even if we are unworthy of that, by loving you we will quickly become worthy. Besides, we are commanded to love not only those who love us, but even our enemies. Who, then, is so hardhearted, who so savage, that after receiving such a law he would detest and hate even those who love him, however full of countless evils he may be? We have shared a spiritual table; let us share spiritual love as well. For if robbers, after sharing salt, forget their nature, what excuse will we have if we continually share in the Lord's body yet fail to imitate even their gentleness? For many people, even belonging to one city, without sharing a table, has been enough to establish friendship. But we have the same city, the same house, table, way, door, root, life, and head, and the same shepherd, king, teacher, judge, maker, and father; everything is common to us. What pardon can we deserve if we are divided from one another? 11. But perhaps you are looking for miracles like those they performed when they entered: lepers cleansed, demons driven out, and the dead raised? Yet believing God without guarantees is the great proof of your noble birth and your love. In fact, this and one other thing were the reasons God brought miracles to an end. I mean that even when miracles are not performed, people who pride themselves on other advantages—for example, the word of wisdom or an appearance of piety—become vain, puffed up, and divided from one another. If miracles took place as well, how could there fail to be violent divisions? And the Corinthians bear witness that what I say is no mere conjecture, for this very thing divided them into many factions. So do not seek signs, but the soul's health. Do not seek to see one dead man raised, for you have learned that the whole world is rising. Do not seek to see a blind man healed, but look at everyone now restored to that better and more beneficial sight. You too must learn to look chastely and correct your eye. For in truth, if we all lived as we should, the children of the pagans would admire us more than miracle workers. Signs often carry with them the suspicion of mere illusion or some other evil, although ours are nothing of the kind. But a pure life admits no such accusation. Indeed, acquiring virtue shuts everyone's mouth. So let us devote ourselves to virtue, for her riches are abundant, and she works a great wonder. She bestows true freedom and makes it visible even in slavery: she does not release people from slavery, but while they remain slaves, she shows them to be more honorable than free people, which is far greater than giving them freedom. She does not make the poor man rich, but while he remains poor, she shows him to be wealthier than the rich. But if you want to work miracles too, get rid of your sins, and you have fully accomplished it. For sin is a great demon, beloved, and if you destroy it, you have done something greater than those who drive out ten thousand demons. Listen to how Paul speaks and places virtue above miracles. “But eagerly desire,” he says, “the best gifts; and yet I show you a more excellent way.” And when he was about to explain this “way,” he spoke neither of raising the dead nor of cleansing lepers nor of anything else of that kind. In place of all these, he put love. Listen also to Christ saying, “Do not rejoice that the demons obey you, but that your names are written in Heaven.” And again, before this, “Many will say to me on that day, Have we not prophesied in Your name, and cast out demons, and done many mighty works? And then I will declare to them, I do not know you.” And when He was about to be crucified, He called His disciples and said to them, “By this everyone will know that you are my disciples,” not “if you cast out demons,” but “if you have love for one another.” And again, “By this everyone will know that You have sent me,” not “if these men raise the dead,” but “if they are one.” For miracles have often benefited someone else while harming the person who had the power, by lifting him up into pride and vanity, or perhaps in some other way. But our good works leave no room for any such suspicion; they benefit both those who practice them and many others. So let us perform these works with great diligence. For if you turn from cruelty to giving to the poor, you have stretched out the withered hand. If you withdraw from theaters and go to church, you have healed the lame foot. If you draw your eyes away from a prostitute and from beauty that is not yours, you have opened them when they were blind. If you have learned spiritual psalms instead of satanic songs, you have spoken after being unable to speak. These are the greatest miracles, these the wonderful signs. If we keep working these signs, through them we will become great and admirable people, win over all the wicked to virtue, and enjoy the life to come. May we all attain it through the grace and love for humanity of our Lord Jesus Christ, to whom be glory and might forever and ever. Amen.