Homilies on Matthew, Homily 64

“Then Peter answered and said to Him, Look, we have left everything and followed You; what then will we have?” Everything? What things, blessed Peter? The rod? The net? The boat? Your trade? Are these the things you call everything? Yes, he says, but I am not saying this to show off. I am asking this question to bring the multitude of the poor into the discussion. For since the Lord had said, “If you want to be perfect, sell what you have and give to the poor, and you will have treasure in Heaven,” some poor person might say, What then? If I have no possessions, can I not be perfect? Peter asks so that you, the poor man, may learn that this makes you in no way inferior. Peter asks so that you may not learn from Peter and doubt (for he was still imperfect and without the Spirit), but may be confident after receiving the declaration from Peter’s Master. For the apostle did what we do (we often speak of other people’s concerns as our own) when he put this question to Him on behalf of the whole world. That he, at least, knew his own portion with certainty is clear from what had already been said. For someone who had already received the keys of the Heavens could be all the more confident about the things to come. But notice also how precisely his reply matches Christ’s demand. For He had required two things of the rich man: to give what he had to the poor and to follow Him. So Peter also expresses these two things: leaving everything and following. “For look, we have left everything,” he says, “and have followed You.” For they left everything in order to follow, and leaving everything made following easier and gave them confidence and joy about leaving everything. What, then, does He say? “Truly, I tell you, you who have followed me, in the regeneration, when the Son of Man sits on the throne of His glory, you also will sit on twelve thrones, judging the twelve tribes of Israel.” What then, someone may ask, will Judas sit there? Certainly not. How, then, does He say, “You will sit on twelve thrones”? How will the terms of the promise be fulfilled? Listen to how this works and the principle behind it. There is a law established by God, which the prophet Jeremiah recited to the Jews in these words: “Whenever I pronounce a sentence against a nation and kingdom, to uproot and destroy it, if that nation turns from its evil deeds, I too will change my mind about the evils I intended to bring upon it. And whenever I speak concerning a nation and kingdom, to build and plant it, if they do evil in my sight and do not obey my voice, I too will change my mind about the good I said I would do for them.” For I follow the same practice with good things as well, He says. Even if I spoke of building them up, if they prove unworthy of the promise, I will no longer do it. Something like this happened with man at his creation: “The dread of you,” it says, “and the fear of you will be on the wild beasts.” And it did not happen, because he proved himself unworthy of that rule, just as Judas did. For He does not want threats of punishment to make anyone despair and become more hardened, or promises of good things to make anyone carelessly slacken their efforts. He remedies both evils through the principle I mentioned before, saying in effect: Even if I threaten, do not despair, for you can repent and reverse the sentence, like the Ninevites. Even if I promise something good, do not grow careless because of the promise. For if you prove unworthy, the fact that I promised will not help you, but will instead bring punishment. For I make the promise to you on the condition that you are worthy. So even then, when speaking with His disciples, He did not make an unconditional promise to them. He did not simply say “you,” but added, “who have followed me,” both to exclude Judas and to draw to Himself those who would come afterward. For the words were not addressed to them alone, nor did they apply to Judas once he had become unworthy. Now He promised the disciples things to come, saying, “You will sit on twelve thrones,” for they had already reached a higher level and sought none of the things of this present world. But to the rest He also promises things here. For “everyone,” He says, “who has left brothers or sisters or father or mother or wife or children or lands or house for my name’s sake will receive a hundredfold in this world and will inherit eternal life.” For after hearing the word “you,” someone might suppose that this belonged exclusively to the disciples (I mean enjoying the greatest and highest honors in the things to come). So He broadened His words and extended the promise over the whole earth, and He also confirms the things to come through present things. At the beginning, when the disciples were still less mature, He also reasoned with them from present things. For when He drew them away from the sea, took them from their trade, and commanded them to leave their boats, He mentioned neither Heaven nor thrones, but things here, saying, “I will make you fishers of men.” But once He had taught them to aim higher, He then spoke to them about the things to come as well. 2. But what does “Judging the twelve tribes of Israel” mean? It means “condemning them.” For surely they will not sit as judges. Rather, just as He said that the Queen of the South would condemn that generation and the Ninevites would condemn them, so these men will do the same. That is why He did not say the nations or the world, but the tribes of Israel. For both the Jews and the apostles had been brought up under the same laws, customs, and system of government. When the Jews said they could not believe in Christ because the law forbade them to accept His commandments, He condemns them all by bringing forward these men, who had received the same law and yet believed, just as He had already said, “Therefore they will be your judges.” And what great thing does He promise them, someone may ask, if they are to have the same thing as the Ninevites and the Queen of the South? First, He had promised them many other things before this and promises more afterward; this alone is not their reward. Besides, even here He also hints at something beyond these things. For about those others He simply said, “The men of Nineveh will rise up and condemn this generation,” and, “The Queen of the South will condemn it.” But about these men He does not merely say that. What does He say? “When the Son of Man sits on the throne of His glory, then you also will sit on twelve thrones,” He says, declaring that they too will reign with Him and share in that glory. “For if we suffer,” it says, “we will also reign with Him.” For the thrones do not mean sitting (in judgment), since He alone will sit and judge. Through the thrones He indicates indescribable honor and glory. To these men, then, He spoke of these things, but to all the rest He spoke of eternal life and a hundredfold here. But if these promises apply to the rest, they apply all the more to these men too—both those blessings and the things in this life. And this certainly happened. For after leaving a fishing rod and a net, they had authority over everyone’s possessions, the proceeds from houses and lands, and the very bodies of the believers. For believers often chose even to be killed for their sake, as Paul also testifies of many when he says, “If it had been possible, you would have torn out your eyes and given them to me.” But when He says, “Everyone who has left a wife,” He does not say this so that marriages will be broken up for no reason. It is like what He says about one’s life: “Whoever loses his life for my sake will find it.” He does not mean that we should destroy ourselves or separate life from the body while we are still here, but that we should put godliness before everything. He means the same thing when He speaks of a wife and brothers. But I think He is also hinting here at persecutions. For there were many cases of fathers urging their sons toward ungodliness and wives urging their husbands. When they command these things, He says, let them be neither wives nor parents to you, just as Paul also said, “But if the unbeliever leaves, let him leave.” After He had lifted everyone’s spirits and persuaded them to feel confident both about themselves and about the whole world, He added, “Many who were first will be last, and the last first.” Although this is also said generally about many others, it is also said about these men and about the Pharisees who did not believe, just as He had said before, “Many will come from east and west and sit down with Abraham and Isaac and Jacob, but the children of the kingdom will be thrown out.” Then He also adds a parable to train those who had fallen behind to become very eager. “For the kingdom of Heaven,” He said, “is like a landowner who went out early in the morning to hire laborers for his vineyard. And when he had agreed with them on a denarius a day, he sent them into his vineyard.” “And at the third hour he saw others standing idle and said to them too, You also go into the vineyard, and I will give you whatever is right. And about the sixth and ninth hours he did the same. And about the eleventh hour he saw others standing idle and said to them, Why are you standing here idle all day? They said to him, No one has hired us. He said to them, You also go into my vineyard, and you will receive whatever is right.” “So when evening came, the owner of the vineyard said to his steward, Call the laborers and give them their pay, beginning with the last and going to the first. And when those hired about the eleventh hour came, each received a denarius. The first supposed they would receive more, but they too each received a denarius. And when they received it, they grumbled against the landowner, saying, These last have worked only one hour, and you have made them equal to us, who have carried the burden and endured the heat of the day. But he answered one of them, Friend, I am doing you no wrong. Didn’t you agree with me on a denarius? Take what is yours and go. I want to give this last man the same as you. Don’t I have the right to do what I want with what is mine? Is your eye evil because I am good? So the last will be first, and the first last, for many are called, but few chosen.” 3. What does this parable mean for us? For the beginning does not agree with what is said at the end, but suggests quite the opposite. In the first part He shows everyone enjoying the same things, rather than some being thrown out and others brought in. Yet both before and after the parable He Himself said the opposite: “The first will be last, and the last first”—that is, ahead of the very first, who do not remain first but become last. To prove that this is His meaning, He added, “Many are called, but few chosen,” both to sting the one group and to comfort and encourage the other. But the parable does not say this. It says that they will be equal to those who have proved themselves and worked hard. “For you have made them equal to us,” it says, “who have carried the burden and endured the heat of the day.” What, then, does the parable mean? We must first make this clear, and then we will clear up the other point. By a vineyard He means God’s instructions and commandments; by the time spent working, the present life; by laborers, those called in different ways to carry out those instructions; by early morning and about the third, ninth, and eleventh hours, those who have drawn near to God at different ages and proved themselves. But the question is this: Are the first, who have gloriously proved themselves, pleased God, and shone through their labors throughout the whole day, possessed by the basest of evil feelings, jealousy and envy? For when they saw the others enjoying the same rewards, they said, “These last have worked only one hour, and you have made them equal to us, who have carried the burden and endured the heat of the day.” Though they were to suffer no harm or reduction in their own pay, these words show that they were indignant and deeply displeased at the good others received, which was proof of envy and jealousy. What is more, the landowner, in justifying himself to them and defending himself to the man who said these things, convicts him of wickedness and the basest jealousy, saying, “Didn’t you agree with me on a denarius? Take what is yours and go. I want to give the last man the same as you. Is your eye evil because I am good?” What, then, are these things meant to establish? For this very same thing can be seen in other parables too. The son who had proved himself is portrayed as feeling exactly the same way when he saw his prodigal brother enjoying great honor, even more than himself. For just as these men enjoyed more by receiving their pay first, so that brother was honored more by the abundance of what was given him. And the son who had proved himself bears witness to this. What, then, can we say? No one in the kingdom of Heaven justifies himself or blames others in this way. Absolutely not! That place is free from envy and jealousy. For if the saints give their very lives for sinners while they are here, they rejoice all the more when they see them enjoying these things there, and count these blessings as their own. Why, then, did He frame His words this way? This saying is a parable. So we should not scrutinize every detail of a parable word by word. Once we have learned the purpose for which it was composed, we should take that lesson and not concern ourselves with anything further. Why, then, was this parable composed this way? What is it meant to accomplish? To make those who are converted and become better people in extreme old age more earnest, and to keep them from supposing that their portion is smaller. That is why He also introduces others who are displeased at their blessings. He does not mean to portray those men as resentful or upset—absolutely not! He means to teach us that these people have received such honor that it could even have aroused envy in others. We often do the same, saying, “So-and-so blamed me because I considered you worthy of great honor,” when no one has blamed us and we have no wish to slander that other person. We say it to show how great a gift this person received. But why did He not hire everyone at once? As far as He was concerned, He did hire everyone. But if they did not all listen at once, the difference lay in the disposition of those who were called. That is why some are called early in the morning, some at the third hour, some at the sixth, some at the ninth, and some at the eleventh: when they were willing to obey. Paul also declared this when he said, “When it pleased Him, who set me apart from my mother’s womb.” When did it please Him? When Paul was ready to obey. For He wanted it from the beginning, but because Paul would not have yielded, it pleased Him at the time when Paul too was ready to obey. In the same way He also called the thief. He could have called him earlier, but the thief would not have obeyed. For if Paul would not have obeyed at the beginning, much less would the thief. And if they say, “No one has hired us,” first, as I said, we must not scrutinize every detail in parables. Here, moreover, it is they who are represented as saying this, not the landowner. But he does not expose their false claim, so that he may win them over rather than leave them at a loss. For the parable itself shows that, as far as it depended on Him, He called everyone from the beginning, saying that “He went out early in the morning to hire.” 4. Everything, then, makes it clear to us that the parable concerns those who take hold of virtue from their earliest youth and those who do so in old age and later in life. It speaks to the former so that they will not be proud or reproach those called at the eleventh hour, and to the latter so that they will learn that it is possible to recover everything even in a short time. For He had been speaking about earnestness, giving up riches, and holding all one’s possessions in contempt, but this required great strength of mind and youthful enthusiasm. To kindle a fire of love in them and strengthen their resolve, He shows that even those who come later can receive a whole day’s pay. But He does not say it in those terms, to avoid making them proud again. Instead, He shows that it all comes from His love for humanity, and that because of this they will not miss out, but will themselves enjoy the indescribable blessings. This is chiefly what He intends to establish through this parable. And if He adds, “So the last will be first, and the first last, for many are called, but few chosen,” do not be surprised. He does not say this as a conclusion drawn from the parable. His meaning is that just as this happened, so that will happen. For here the first did not become last; everyone received the same, contrary to hope and expectation. But just as this result came about contrary to hope and expectation, and those who came later were made equal to those who came earlier, so something even greater and stranger will also happen: the last will come to be even ahead of the first, and the first will come after them. So that is one thing, and this is another. But I think that in saying these things He is indirectly pointing to the Jews and, among believers, to those who shone at first but afterward neglected virtue and fell back, and also to those others who have risen from vice and shot ahead of many. For we see such changes in both faith and conduct. So I urge you: let us take great care both to stand firm in the right faith and to live an excellent life. For unless we also add a life that matches our faith, we will suffer the most extreme punishment. The blessed Paul showed this even through events from ancient times when he said, “They all ate the same spiritual food and all drank the same spiritual drink,” and added that they were not saved, “for they were struck down in the wilderness.” Christ also declared it in the Gospels when He described some who had cast out demons and prophesied, yet are led away to punishment. All His parables, too—the virgins, the net, the thorns, and the tree that bears no fruit—demand virtue in our actions. For He seldom discusses doctrines, since that subject does not require hard work, but He speaks about life often, or rather everywhere, because the battle over it is continual, and so is the effort. And why speak of the whole code of conduct? Neglecting even one part brings great evils upon a person. For instance, neglecting almsgiving casts those who fall short in it into hell, even though this is only a part of virtue, not the whole. Nevertheless, the virgins were punished for lacking it, the rich man was tormented for this reason, and those who have not fed the hungry are condemned with the devil because of it. Again, refraining from insults is a very small part of virtue, yet failure to achieve even this casts people out. “For whoever says to his brother, You fool, will be in danger of hell fire.” Again, even chastity itself is only a part, yet without it no one will see the Lord. For it says, “Pursue peace and holiness, without which no one will see the Lord.” Humility, too, is a part of virtue, yet even if someone performs other good works but has not attained humility, he is unclean before God. This is clear from the Pharisee, who abounded in countless good works but lost everything through this failure. But I have something further to say. I mean that Heaven is shut against us not only when one of these things is neglected, but also when it is practiced without the proper completeness and abundance. “For unless your righteousness exceeds the righteousness of the scribes and Pharisees, you will not enter the kingdom of Heaven.” So even if you give alms, you will not enter unless you give more than they did. And how much did they give in alms? someone may ask. That is exactly what I want to explain now, so that those who do not give may be stirred to give, and those who give may increase their gifts instead of becoming proud. What, then, did they give? A tenth of all their possessions, then another tenth, and after that a third, so that they gave away almost a third, since three-tenths together amount to that. Along with these came firstfruits, firstborn, and other things besides: for instance, offerings for sins, for purification, at feasts, and at the jubilee, as well as the cancellation of debts, the release of servants, and loans without interest. But if someone who gave a third of his goods—or rather half (for those things added to these amount to half)—if someone who gives half achieves no great thing, what will someone deserve who does not give even a tenth? He had good reason to say, “There are few who are saved.” 5. Let us not, then, neglect the care of our lives. For if neglecting one part brings such great destruction, how will we escape punishment when we are liable to condemnation on every side? What penalty will we not suffer? And what hope of salvation do we have, someone may ask, if each of the things we have listed threatens us with hell? I say the same thing. Nevertheless, if we pay attention, we can be saved, preparing the medicines of almsgiving and tending to our wounds. For oil does not strengthen a body as much as generosity immediately strengthens a soul, making it invincible against everyone and impossible for the devil to breach. For wherever he seizes us, his hold slips, because this oil keeps him from getting a firm grip on our backs. So let us continually anoint ourselves with this oil. For it brings health, supplies light, and gives joy. “But so-and-so,” you will say, “has so many talents of gold and gives nothing away.” And what does that have to do with you? You will be all the more admirable when, in your poverty, you are more generous than he is. This was why Paul marveled at the Macedonians: not because they gave, but because they gave even in poverty. So do not look at these people, but at the Teacher we all share, who “had nowhere to lay His head.” And why, you ask, doesn’t this or that person do the same? Do not judge someone else; clear yourself of the charge against you. For your punishment is greater when you blame others while failing to act yourself, and when you judge others while you yourself are subject to the same judgment. For if He does not allow even those who do right to judge others, much less will He allow offenders to do so. So let us not judge others or look at those who live at ease. Let us look to Jesus and draw our examples from Him. Have I been your benefactor? Did I redeem you? Why do you look to me? Someone else has given you these things. Why do you turn away from your Master and look to your fellow servant? Didn’t you hear Him saying, “Learn from me, for I am meek and humble in heart”? And again, “Whoever wants to be first among you must be the servant of all”; and again, “Just as the Son of Man came not to be served, but to serve.” And after these things, to keep you from taking offense at careless fellow servants and continuing in contempt, He draws you away from that by saying, “I have made myself an example to you, so that you should do as I have done.” But do you have no teacher of virtue among those around you, no one to lead you toward these things? Then you will receive even more praise and greater recognition when you have become someone to admire even without teachers to guide you. For this is possible—indeed, very easy—if we are willing. Those who first practiced these things properly show this: Noah, Abraham, Melchizedek, Job, and all those like them. We need to look to them every day, instead of to the people you never stop imitating and whose names you pass around in your gatherings. For everywhere I hear you saying nothing but things like this: “So-and-so has bought so many acres of land; so-and-so is rich; he is building.” Why do you stare at outward things, man? Why do you look to others? If you want to look to others, look to those who do their duty, who prove themselves, who carefully fulfill the law, rather than to those who have become offenders and are in disgrace. For if you look to these, you will gather many evils from it, falling into carelessness, pride, and condemnation of others. But if you call to mind those who do right, you will lead yourself toward humility, diligence, deep remorse, and blessings beyond number. Hear what the Pharisee suffered because he passed over those who did right and looked at someone who had sinned. Hear and be afraid. See how David became someone to admire because he looked to his ancestors who were known for virtue. “For I am a stranger,” he says, “and a temporary resident, as all my fathers were.” For this man and all those like him passed over those who had sinned and thought of those who had proved themselves. Do this yourself as well. For you have not been appointed to judge the negligence others have been guilty of or to investigate the sins others are committing. You are required to judge yourself, not others. “For if we judged ourselves,” it says, “we would not be judged; but when we are judged, we are disciplined by the Lord.” But you have reversed the order, demanding no account from yourself for offenses great or small, while strictly scrutinizing the offenses of others. Let us stop doing this. Let us abandon this disorderly practice and set up a court within ourselves for the sins we ourselves have committed, becoming our own accusers, judges, and executioners for our offenses. But if you also want to concern yourself with other people’s affairs, concern yourself with their good works, not their sins. Then, by remembering our negligence, striving to imitate their good works, and setting before ourselves the judgment seat from which no prayers can deliver us, with our conscience wounding us each day like a kind of goad, we may lead ourselves toward humility and greater diligence, and attain the good things to come by the grace and love for humanity of our Lord Jesus Christ; with whom may the Father, together with the Holy Spirit, have glory, might, and honor, now and always, and forever and ever. Amen.