VIGILANCE AWAKEDNESS

EVANGILE DES VEPRES DU 14 TOUBA SUR LA VIGILANCE SPIRITUELLE
TEXTE
http://www.biblegateway.com/passage/?search=Matt%2024:42-47&version=LSG
Matthieu 24:42-47 (Louis Segond)
42Veillez donc, puisque vous ne savez pas quel jour votre Seigneur viendra.
43Sachez-le bien, si le maître de la maison savait à quelle veille de la nuit le voleur doit venir, il veillerait et ne laisserait pas percer sa maison.
44C'est pourquoi, vous aussi, tenez-vous prêts, car le Fils de l'homme viendra à l'heure où vous n'y penserez pas.
45Quel est donc le serviteur fidèle et prudent, que son maître a établi sur ses gens, pour leur donner la nourriture au temps convenable?
46Heureux ce serviteur, que son maître, à son arrivée, trouvera faisant ainsi!
47Je vous le dis en vérité, il l'établira sur tous ses biens.

EXPLICATION PAR SAINT JEAN CHRYSOSTOME
http://www.abbaye-saint-benoit.ch/saints/chrysostome/matthieu/077.htm
EXTRAIT DE L’HOMÉLIE LXXVII.
Enfin, pour prévenir toutes les questions-superflues de ses disciples, il dit : « Veillez donc parce que vous ne savez pas à quelle heure votre Seigneur doit venir (42) ». Il ne dit pas qu’il ne le sait point, mais que ses apôtres ne le savent pas : « Vous ne savez pas à quelle heure votre Seigneur doit venir ». Après les avoir insensiblement conduits jusqu’à l’heure et comme au moment auquel son avènement doit arriver, et qu’il leur en a parlé avec tant d’étendue, il quitte aussitôt ce sujet, et il-les entretient d’autres choses, afin qu’ils se préparent et qu’ils s’encouragent au combat. «Veillez », leur dit-il, leur montrant que ce n’est que pour ce sujet qu’il leur cèle ce jour dont il leur parle.
3. « Car sachez que si le père de famille était averti à quelle heure le voleur doit venir, il est certain qu’il veillerait, et qu’il ne laisserait pas percer sa maison (43). Vous donc aussi soyez toujours prêts, parce que le Fils de l’homme viendra à l’heure que vous ne pensez pas (44) ». C’est donc pour cela même qu’il les avertit de veiller et de se tenir toujours prêts, « parce qu’il viendra à l’heure qu’on ne l’attendra pas» , afin qu’étant toujours comme en suspens et dans l’attente de ce jour, ils s’appliquent à la pratique des vertus. Il semble qu’il leur dise : Si les hommes savaient précisément le jour de leur mort, ils s’y prépareraient sans doute avec grand soin, mais pour les tenir continuellement dans une appréhension qui leur est si utile, je ne veux point les avertir de ce jour, afin qu’en l’attendant à toute heure, ils soient dans une perpétuelle vigilance. Il s’appelle ici « Maître» et « Seigneur », aussi visiblement qu’en aucun autre endroit de l’Evangile. Ce qu’il fait, à ce qu’il me semble, pour confondre notre lâcheté et notre extrême indifférence. Les hommes du monde, leur dit-il, sont plus vigilants pour garder leur or, que vous ne l’êtes pour travailler à votre salut. Ils sont sur leurs gardes contre les voleurs et veillent pour n’être pas pillés ;et-vous, lorsque vous êtes assurés que votre Seigneur même doit venir, vous ne pouvez veiller pour l’attendre, afin de n’être pas surpris lorsqu’il viendra et qu’il vous fera paraître en sa présence. Pourquoi un père de famille, qui est averti que les voleurs veulent le surprendre, veille-t-il pour se défendre de leurs efforts, et que vous, qui êtes avertis aussi par moi-même que je dois venir, vous ne veillez pas afin que je ne puisse vous surprendre? Ce sommeil alors sera mortel, et tous ceux qui sont dans l’assoupissement tomberont indubitablement dans les maux que je vous prédis.
Après avoir parlé avec beaucoup d’étendue du jugement à venir, il adresse maintenant la parole aux docteurs et aux pasteurs de l’Eglise, et il leur marque quels supplices ils doivent craindre, ou quelle récompense ils doivent attendre. Il parle premièrement des bons, et il finit son discours en menaçant les méchants. « Qui est le serviteur fidèle et prudent que son maître a établi sur tous ses serviteurs, afin qu’il leur distribue la. nourriture au temps qu’il faut (45) ? Heureux ce serviteur si son maître à son arrivée le trouve agissant ainsi (46) » Croyez-vous, mes frères, qu’en parlant ainsi : « Qui est le serviteur »? Jésus-Christ ignore en effet quel il est? Tout à l’heure en entendant cette parole : « Nul ne le sait », pas même le Fils, vous prétendiez pouvoir conclure que le Fils de Dieu ignorait littéralement le dernier jour du monde; de cette parole-ci : « Qui est n le serviteur, on pourrait tout aussi bien conclure que Jésus-Christ ignore quel est le bon serviteur. Direz-vous donc aussi que Jésus-Christ ne connaît pas qui est le serviteur prudent et fidèle? Je ne crois pas qu’il y ait personne d’assez déraisonnable pour oser le dire. On pouvait au moins se couvrir de quelque prétexte dans cette autre parole, mais dans celle-ci on ne le peut plus. Quoi donc! lorsque Jésus-Christ demandait à saint Pierre : « Pierre, m’aimez-vous {Jean, XXI, 15) » ? ignorait-il en effet que cet apôtre l’aimait? Ou lorsqu’il disait de Lazare: « Où l’avez-vous mis (Ibid. XI, 34) »? ne savait-il pas le lieu dans lequel on l’avait enseveli? Ne voit-on pas que le Père même parle aussi de cette manière? N’est-ce pas lui qui disait à Adam : « Adam, où êtes-vous »
(Gen. III, 9.) Et ailleurs: « Le cri de Sodome et de Gomorrhe s’est multiplié devant moi. Je descendrai donc pour voir s’ils agissent en effet selon le cri qui vient à moi, ou si cela n’est pas, afin que je le sache », (600) (Gen. XVIII, 20.) Et ailleurs : Peut-être qu’ils m’écouteront, peut-être qu’ils deviendront sages»? (Ezéch. XXIV, 6.) Et dans l’Evangile : « Peut-être qu’ils auront quelque respect pour mon Fils ». (Luc, XX, 13.)
Quoique toutes ces expressions semblent témoigner quelque ignorance, néanmoins, lorsque Dieu s’en sert, ce n’est pas qu’il manque quelque chose à sa lumière, mais seulement qu’il descend jusqu’à nous et qu’il s’accommode à notre faiblesse. Ainsi, lorsqu’il demandait à Adam où il était, c’était pour lui faire connaître à lui-même ce dérèglement de son coeur, qui le porta à excuser plutôt son péché qu’à le réparer. Lorsqu’il témoigne vouloir s’informer plus exactement du péché des Sodomites, c’est pour nous apprendre à ne point précipiter nos jugements, et à ne rien affirmer dont nous ne soyons très assurés. Lorsqu’il parle ainsi par Ezéchiel comme quelqu’un qui doute : « s’ils écoutent, s’ils deviennent sages », c’est pour empêcher qu’une prophétie plus claire, et qu’une assurance entière qu’ils ne l’écouteraient pas, ne fût à des âmes faibles comme un prétexte et une occasion de désobéissance, en croyant qu’après cet oracle de Dieu la désobéissance était devenue nécessaire et inévitable. Ainsi, cette parole de l’Evangile : « Peut-être qu’ils auront quelque respect pour mon Fils », n’est dite que pour témoigner à ses serviteurs ingrats qu’ils devaient au moins respecter ce Fils. Ce qu’il dit de même en ces deux endroits: «qu’il ne connaît pas ce jour», et « qui est le serviteur fidèle » ; il ne le dit que pour empêcher d’un côté ses disciples de s’informer de ce jour, et que pour montrer de l’autre que « ce serviteur fidèle » était quelque chose d’extrêmement rare, et d’infiniment précieux.
Et jugez, mes frères, quelle ignorance ces paroles supposeraient dans le Fils de Dieu, si on les prenait à la lettre; puisqu’il ignorerait même celui qu’il « établirait sur toute sa famille ». Il appelle ce serviteur « heureux », et il ne saurait pas quel il est? « Qui est, » dit-il, « ce serviteur que le maître établira sur sa maison? Heureux le serviteur que son maître à son arrivée trouvera agissant de la sorte». Cette « fidélité » dont Jésus-Christ parle ici; ne regarde pas seulement celle qu’on doit apporter dans la dispensation de l’argent; mais encore celle qu’on doit garder dans la dispensation de la parole, de la puissance des miracles et de tous les autres dons qu’on aurait reçu de Dieu.
On peut appliquer cette parabole aux princes et à tous ceux qui gouvernent les Etats. Car elle leur apprend à tous à contribuer au bien public autant qu’ils le peuvent, soit par leur sagesse, soit par leur autorité, soit par leurs richesses, soit par tous les autres avantages qu’ils possèdent, et non pas à en abuser pour perdre leurs sujets et pour se perdre eux-mêmes.
Jésus-Christ demande deux conditions principales et essentielles dans ce serviteur : la «fidélité » et la « prudence », car tout péché vient de quelque principe d’imprudence et de folie. Il l’appelle « fidèle », parce qu’il ne s’attribue rien de tout ce qui appartient à son maître, et qu’il ne dissipe point indiscrètement son bien. Et il l’appelle « prudent », parce qu’il sait dispenser à propos ce qu’on lui a confié. Nous avons nécessairement besoin de ces deux qualités pour être de bons serviteurs: l’une, de ne point usurper ce qui est à notre maître, et l’autre, de dispenser sagement tout ce qu’il nous donne comme en dépôt. Si l’une de ces deux qualités nous manque, le défaut de l’une rend l’autre imparfaite. Car si la fidélité de ce serviteur se bornait à ne rien voler, et qu’il consumât cependant le bien de son maître dans des dépenses inutiles, il serait sans doute très-coupable. Que si, au contraire, il ménageait cet argent, mais seulement à son avantage, et pour son propre intérêt, il mériterait encore d’être condamné.
Ecoutez donc ceci, vous tous qui êtes riches. Cette parabole ne regarde pas seulement les pasteurs et les docteurs de l’Eglise. Elle regarde aussi les riches du monde, puisque c’est entre les mains de ces deux sortes de personnes que Dieu met en dépôt toutes ses richesses, Il donne aux premiers celles qui sont les plus importantes, et il en donne d’autres aux derniers, qui, quoique moindres, ne laissent pas d’être encore fort considérables. Si donc, lorsque les pasteurs de l’Eglise vous dispensent avec une sage libéralité les richesses si précieuses de leur maître, vous ne témoignez cependant de votre côté dans l’administration d’autres richesses moins considérables que de l’ingratitude, en usant si mal d’un bien qui proprement n’est pas à vous, mais à votre maître , quelle excuse aurez-vous , lorsqu’il vous reprochera une infidélité si honteuse? (601)
Mais avant que de parler de la punition que doit attendre ce serviteur ingrat et infidèle, parlons de la récompense de celui que son maître trouve dans le devoir, et qu’il honore de ses louanges.
« Je vous dis en vérité qu’il lui donnera la charge de tous ses biens (47 ». Quelle plus grande gloire, mes frères, pouvons-nous nous figurer, et qui pourrait assez exprimer le bonheur de ce serviteur qui sera établi de Dieu même, le Créateur de toutes choses, et à qui tout obéit, « sur tous les biens qu’il possède »? C’est avec grande raison que Jésus-Christ appelle ce serviteur « prudent», parce qu’il a su qu’il ne devait pas perdre de si grands avantages en voulant s’en conserver de petits; et parce qu’en vivant parmi les hommes avec une modération si sage, il a mérité de gagner le ciel. Jésus-Christ agit ensuite selon sa coutume, et après avoir encouragé ses disciples par la récompense qu’il promet aux bons, il les excite encore par la punition dont il menace les méchants.
4. « Mais si ce serviteur, méchant au contraire, dit en son coeur: Mon maître n’est pas près de venir (48). Et qu’il commence à battre ses compagnons, et à manger et à boire avec des ivrognes (49). Le maître de ce serviteur viendra au jour où il ne l’attend pas, et à l’heure qu’il ne sait pas (50). Et il le séparera et lui donnera pour partage d’être puni avec les hypocrites : C’est là qu’il y aura des pleurs et des grincements de dents (54) ». Si quelqu’un voulait ici rejeter sur Dieu la faute de ce serviteur, et dire que cette pensée ne lui est venue que parce qu’il ignorait le jour et l’heure où son maître devait venir: Nous lui répondrons au contraire qu’il tombe dans ce désordre, non parce qu’il ne connaissait pas ce jour, mais parce qu’il se servait de cette ignorance pour satisfaire sa passion et sa malice. Car pourquoi la même pensée ne venait-elle pas au serviteur « prudent » et « fidèle » ? C’est donc à vous que je m’adresse, ô homme coupable, ô serviteur ingrat et méchant! Qu’importe que votre maître ne soit pas près devenir? Pourquoi vous imaginez-vous même qu’il ne viendra point? Et puisqu’il est certain qu’il doit venir, pourquoi ne vous préparez-vous pas à le recevoir?
Aussi nous voyons dans son malheur, qui suit sa faute de bien près, que ce n’est point le Seigneur qui est lent à venir, et que cette longueur n’est que dans l’imagination de ce serviteur infidèle. Saint Paul nous montre clairement que le Seigneur ne sera pas longtemps à venir, lorsqu’il dit : « Le Seigneur est proche, ne vous mettez en peine de rien ». Et: « Celui qui viendra, viendra, et il ne différera pas». (Philip. IV, 5.) Mais écoutez ce qui suit, et remarquez avec quel soin Jésus-Christ rappelle à la mémoire de ses disciples ce jour qui leur est inconnu, témoignant ainsi que ce souvenir leur était très-avantageux, et qu’il était capable de les réveiller de leur assoupissement. Et on ne doit point s’arrêter à considérer si plusieurs n’ont retiré aucun avantage de ces pensées si salutaires, puisque bien d’autres considérations qui servent beaucoup à plusieurs, leur sont devenues entièrement inutiles. Dieu fait toujours ce qu’il doit, quoique nous ne fassions pas ce que nous devons.
Qu’ajoute donc Jésus-Christ dans la suite? « Il viendra au jour qu’il ne l’attend pas, et à l’heure qu’il ne sait pas»; et il lui fera souffrir ce qu’il mérite. Considérez combien de fois Jésus-Christ représente l’incertitude et l’ignorance de ce jour; pour faire mieux comprendre à ses disciples l’utilité qu’ils devaient retirer de ce secret, et pour les tenir toujours dans la crainte. Car il paraît que le but principal de Jésus-Christ est de nous tenir toujours dans la vigilance; et comme les prospérités nous relâchent, et que les afflictions nous réveillent, il prédit toujours qu’il viendrait lorsque tout serait dans le. calme et dans la paix. Il a exprimé cette vérité en rapportant l’exemple du temps de Noé, auquel il compare le temps de son dernier avènement, et il la confirme encore ici en assurant qu’aussitôt que ce serviteur s’abandonnera à la débauche et aux excès du vin, il tombera dans un malheur irréparable.
Mais ne nous arrêtons point, mes frères, à considérer seulement la peine dont Dieu punit ce serviteur infidèle. Rentrons plutôt en nous-mêmes pour voir si nous ne sommes point en danger de tomber dans ce malheur. Car je ne fais point de distinction entre ce méchant serviteur et ceux qui, étant riches, ne font point part de leurs-biens aux pauvres. Vous n’êtes pas plus maître de votre argent que celui qui dispense les biens de l’Eglise. Vous n’en êtes que le dispensateur. Et comme il n’est pas permis à l’économe et au dispensateur de ces biens sacrés, de prodiguer ce que vous avez donné (602) pour les pauvres, ou de les détourner pour d’autres usages que ceux auxquels ils ont été destinés, il ne vous est pas permis de même d’abuser indiscrètement de vos richesses. A la vérité, vous avez reçu votre bien de la succession de votre père; vous êtes entré légitimement dans l’héritage de votre famille, tout ce que vous avez vous appartient, mais tout cela néanmoins est avant tout la propriété de Dieu. Si donc vous voulez vous-même que l’argent que vous donnez soit dispensé avec tant de soin, croyez-vous que Dieu n’exige pas de vous autant de fidélité que vous en exigez des hommes, et qu’il ne veuille pas au contraire que .vous soyez encore plus exact? Croyez-vous qu’il permette que vous dissipiez ces biens qu’il vous a donnés? Il a voulu vous rendre le dépositaire de grandes richesses, afin que vous en fassiez part charitablement aux pauvres selon leurs besoins. Comme donc vous donnez de l’argent à un autre homme, afin qu’il le dépense avec sagesse, Dieu de même vous en a donné afin que vous le distribuiez avec discrétion. Quoiqu’il pût vous l’ôter, il a mieux aimé vous le laisser, afin que vous eussiez toujours des occasions de pratiquer cette vertu; en rendant ainsi tous les hommes dépendants les uns des autres, il a voulu les lier ensemble par une charité très-étroite.
5. Cependant, bien loin de donner de vos biens aux autres selon le dessein de Dieu, vous les frappez même et vous les traitez avec rigueur. Si c’est un crime que de ne les pas secourir, quel crime sera-ce que de les outrager? C’est pourquoi il me semble que Jésus-Christ s’élève ici contre ceux qui traitent injurieusement leurs frères, et qui leur ravissent leur bien; il leur reproche leur cruauté lorsqu’ils s’emportent contre ceux qu’ils devraient assister, et pour qui ils devraient n’avoir que de la tendresse.
Vous avez vu aussi comment Jésus-Christ censure ceux qui se plongent dans les débauches et dans l’excès des festins. « Il mange », dit-il, « et il boit avec des ivrognes »; il parle ainsi de l’intempérance qui doit être un jour effroyablement punie. Serviteur ingrat, vous dit-il, vous n’avez pas reçu ces biens pour les consumer dans vos excès, mais pour les distribuer en faisant l’aumône. Le bien que vous avez n’est pas à vous. C’est le bien des pauvres qui vous a été confié, quoique vous l’ayez reçu de la succession de vos pères, ou que vous l’ayez acquis par de très-justes travaux. Dieu pouvait vous ôter cet argent avec justice. Cependant il ne le fait pas pour vous rendre comme le maître de la charité que vous voulez exercer envers les pauvres.
Considérez, mes frères, combien Jésus-Christ témoigne dans toutes ses paraboles que seront punis ceux qui n’auront pas usé légitimement de leurs biens. Car on voit que les vierges folles, dont il parle ensuite, ne ravirent point le bien des autres, mais seulement qu’elles ne donnèrent point du leur à ceux qui en avaient besoin. Celui dont il parle après, qui cacha le talent de son maître, ne déroba le bien de personne. Il fut condamné néanmoins. Tout son mal fut qu’il n’avait pas fait profiter celui de son maître. Ainsi, ceux qui verront le pauvre sans le soulager seront punis de Dieu, non comme des voleurs, mais comme des personnes dures et impitoyables qui auront laissé périr leurs frères sans leur faire part du bien qu’elles avaient.
Ecoutez ceci, vous tous qui aimez les festins, et qui consumez dans ces malheureuses dépenses l’argent qui est plus aux pauvres qu’il n’est à vous. Ne croyez pas que ces biens vous appartiennent en propre, quoique Dieu soit si bon qu’il vous exhorte à les donner, comme s’ils étaient effectivement à. vous. Il vous les a prêtés pour vous donner un moyen de mieux pratiquer la vertu et de devenir plus justes. Ne regardez donc plus comme étant à vous ces biens que vous possédez. Donnez à Dieu ce qui est à Dieu. Si vous aviez prêté une grande somme à un homme afin qu’il s’en servît pour gagner quelque chose, dirait-on que cet argent serait à lui? C’est ainsi que Dieu vous a donné votre bien, afin que vous vous en serviez pour gagner le ciel. N’employez donc pas, pour vous perdre, ce que vous avez reçu pour vous sauver; et ne ruinez pas les desseins de la bonté de Dieu sur vous par un excès de malice et d’ingratitude. Considérez combien il est avantageux à l’homme, après le baptême, de trouver dans l’aumône un autre moyen pour obtenir de Dieu le pardon de ses offenses. Si Dieu ne nous avait donné ce moyen pour effacer nos péchés, combien diraient Oh ! que nous serions heureux si nous pouvions, par nos richesses, nous délivrer des maux à venir ! Que nous donnerions de bon coeur tout notre bien pour nous mettre à couvert de la peine que nos offenses ont si justement (603) méritée! Mais parce que Dieu nous a accordé de lui-même ce que nous aurions si fort désiré de lui, si sa bonté ne nous avait prévenus, nous négligeons de nous prévaloir de cet avantage, et de nous servir d’un si grand remède. Vous me répondez que vous donnez l’aumône. Mais que donnez-vous? Avez-vous jamais autant donné que cette pauvre femme de l’Evangile qui donna deux oboles? Elle donna à Dieu tout ce qu’elle avait, et vous ne lui donnez rien de tout ce que vous ayez, mais vous le prodiguez en des dépenses criminelles. Tout votre bien s’en va en luxe et en festins. Vous traitez aujourd’hui, et on vous traite demain. Vous vous ruinez, et vous apprenez aux autres à se ruiner. Et ainsi vous êtes doublement coupables, et du crime que vous commettez , et de celui que vous leur faites commettre.
Remarquez ce que Jésus-Christ condamne en ce méchant serviteur « Il boit », dit-il, « et il mange avec les ivrognes». Dieu punit non-seulement « les ivrognes », mais ceux même qui leur tiennent compagnie. Et c’est certainement avec une grande justice, puisqu’en se corrompant eux-mêmes., ils corrompent aussi leurs frères. Rien n’irrite Dieu davantage que cette indifférence avec laquelle on voit périr son prochain sans s’en mettre en peine. Et Jésus-Christ voulant marquer ici quelle est sa colère contre ce serviteur qui avait blessé la charité de la sorte, dit : « qu’il sera séparé et mis au rang des hypocrites ». Il a déclaré aussi dans l’Evangile que l’aumône et la charité seraient la marque éternelle par laquelle on reconnaîtrait ses disciples, parce qu’il faut nécessairement que celui qui a de l’amour, soit sensible à tout ce qui regarde le bien de celui qu’il aime.
Suivons, mes frères, cette voie de la charité, puisque c’est elle principalement qui nous conduit dans le ciel, qui rend les Chrétiens de parfaits imitateurs de leur maître, et qui fait que les hommes deviennent semblables à Dieu autant qu’ils le peuvent être en cette vie. Aussi tout le monde sait que les vertus qui approchent de plus près de celle-ci, et qui lui sont le plus étroitement unies, sont celles qui nous sont le plus nécessaires. Nous approfondirons aujourd’hui cette matière, et nous écouterons ce que Dieu même nous en a dit.
Je suppose donc qu’il y a deux voies pour bien vivre: que dans l’une on ne travaille que pour soi, et que dans l’autre, au contraire, on s’intéresse pour son prochain. Voyons laquelle de ces deux voies nous relève davantage devant Dieu et nous conduit à une plus haute vertu. Ne voyons-nous pas que saint Paul blâme souvent celui qui ne pense qu’à soi, et qu’il loue au contraire celui qui travaille pour son prochain? « Que personne », dit cet apôtre, « ne cherche ses intérêts, mais que chacun cherche les intérêts de ses frères (I Cor. X, 24) », s’efforçant ainsi de bannir de soi cet amour-propre, et d’introduire à sa place une charité catholique et universelle. Il dit ailleurs : « Que chacun de nous tâche de plaire à son prochain dans ce qui est bon et qui le peut édifier». Et il ajoute à cette pratique une louange incomparable: « Car Jésus-Christ ne s’est pas plu à lui-même. » (Rom. XV, 2.)
Pouvons-nous douter après cela lequel des deux saint Paul approuve le plus? Mais pour le faire encore mieux voir, considérons les vertus qui tic sont avantageuses qu’à celui qui les pratique, et celles qui se répandent encore sur les autres. Nous reconnaîtrons que les jeûnes, par exemple, les austérités du corps, le célibat, la vie réglée, sobre et tempérante, sont des vertus qui certainement servent à celui qui les possède; mais que ces autres qui se communiquent au prochain, sont beaucoup plus relevées, comme l’aumône , la doctrine et la charité, dont saint Paul dit : « Quand je distribuerais tout mon bien pour la nourriture des pauvres, et que j’abandonnerais mon corps aux flammes, si je n’avais la charité, tout cela ne me servirait de rien ». (I Cor. XIII, 3.)
6. Voyez-vous la charité louée et couronnée pour elle-même. Mais examinons encore ce sujet. Qu’un homme jeûne, qu’il soit tempérant, qu’il soit martyr même, et qu’il brûle dans les feux; et qu’un autre diffère ou évite même tout à fait de souffrir le martyre, parce qu’il aime ses frères, et qu’il s’efforce de les servir et de les édifier, lequel des deux sera le plus grand après sa mort? Il n’y a pas à délibérer longtemps sur ce point, puisque saint Paul dit clairement: « Je souhaite de mourir et d’être avec Jésus-Christ ; car c’est ce qui m’est le plus avantageux, mais il est encore nécessaire à cause de vous, que je demeure en ce monde ». (Philip. I, 23.) Ainsi, il préfère l’édification du prochain au bonheur d’être uni à Jésus-Christ dans le ciel. Car le (604) meilleur moyen d’être bien uni à Jésus-Christ, c’est de faire ce qu’il nous commande; et son grand commandement c’est celui par-lequel il nous ordonne de nous aimer les uns les autres.
Ne voyons-nous pas aussi que Jésus-Christ dit à saint Pierre: « Si vous m’aimez, paissez mes brebis (Jean, XV) », et que par trois diverses fois, il lui dit que ce sera là la marque par laquelle il témoignera qu’il l’aime. On ne doit pas regarder ces paroles comme étant dites seulement pour les pasteurs de l’Eglise. Elles le sont pour chacun de nous, à qui Jésus-Christ n’a commis qu’un petit troupeau, mais qui pour être petit ne doit pas être négligé, puisque Jésus-Christ dit lui-même que son Père céleste y trouve son plaisir et ses délices. Chacun de vous dans sa famille a quelques-brebis. Qu’il ait soin de les conduire et de les nourrir. Aussitôt qu’un père est levé du lit, qu’il ne pense à autre chose jusqu’au soir qu’à faire et à dire ce qui peut contribuer au bien et à l’avancement de sa famille. Qu’une femme ait le même soin. Il est bon qu’elle pense à son ménage, mais qu’elle s’applique encore davantage au salut de toute sa maison, et qu’elle ait soin que chacun se sauve et travaille à gagner le ciel.
Si dans les choses séculières nous avons soin de nous acquitter d’abord des droits publics et des taxes imposées par le prince, avant que de penser aux affaires domestiques et particulières, de peur qu’en négligeant ces premiers devoirs nous n’encourrions les sévérités de la loi avec la honte d’être tramé sur la place publique et mis en prison. Combien est-il plus raisonnable, dans les choses spirituelles, de nous acquitter d’abord de celles- qui regardent Dieu notre Créateur et le Roi commun de tous, de peur que le mépris que nous aurions pour ce qui le regarde, ne le porte à nous jeter dans ces lieux horribles, où il n’y aura que des pleurs et des grincements de dents?
Appliquons-nous donc toujours à ces vertus qui nous sont si salutaires à nous-mêmes, et qui sont en même temps si avantageuses à nos frères. Pratiquons l’aumône , et ensuite la prière. Nous voyons même dans l’Ecriture que la prière tire sa force de l’aumône, et qu’elle lui donne comme des ailes : « Vos aumônes », dit l’Ange dans les Actes, « et vos prières sont montées devant le trône de Dieu». (Act. X, 4.) L’aumône ne donne pas seulement de la force à la prière , elle en donne même au jeûne. Si vous jeûnez sans faire l’aumône, Dieu n’agréera pas votre jeûne. Il le regardera avec plus d’horreur que les excès de ceux qui s’enivrent et qui se remplissent de viandes, et il en aura d’autant plus d’aversion, que la cruauté est encore plus détestable à ses yeux que les débauches.
Mais que dis-je, que le jeûne prend sa force de l’aumône, puisque la virginité même en tire tout son éclat, et que sans elle, les vierges les plus irréprochables sont chassées de la chambre nuptiale de l’Epoux céleste? Considérez, mes frères, ce que je vous dis. Quoi de comparable à la virginité, cette vertu si rare et si excellente que Jésus-Christ n’a pas voulu, dans le Nouveau Testament même, en faire une loi pour les Chrétiens? Et néanmoins la virginité n’est rien sans l’aumône, et si une vierge n’est charitable, elle sera rejetée de son Epoux. Que si cela est ainsi, comme on n’en peut pas douter, qui peut espérer de se sauver en négligeant de faire l’aumône? Ne faut-il pas que celui qui ne la fait point en cette vie, périsse nécessairement dans l’autre ? Nous voyons dans la conduite du monde que nul ne vit pour lui-même. Les artisans, les laboureurs, les marchands et les gens de guerre, contribuent tous généralement au bien et à l’avantage des autres. Combien plus devons-nous faire la même chose dans ce qui regarde les âmes et les biens spirituels? Celui-là vit proprement qui vit pour les autres. Celui qui ne vit que pour lui, sans se mettre en peine des autres, est un homme inutile au monde, ou plutôt ce n’est pas un homme, puisqu’il ne prend aucune part au bien général de tous les hommes.
Vous me direz peut-être : Me conseillez-vous donc d’abandonner mes propres affaires, pour me charger de celles des autres? Ne vous trompez point, mes frères : Celui qui prend soin des intérêts de son prochain, ne néglige point ses intérêts propres. En servant les autres il est utile à lui-même. Celui qui a soin des intérêts des autres, bien loin de blesser personne, a, au contraire, compassion de tous ceux qui souffrent; il les assiste en tout ce qu’il peut, il n’est point voleur, il ne désire rien de ce qui appartient aux autres; il ne porte point de faux témoignage; il s’abstient de tous les vices, et il embrasse toutes les vertus. Il prie pour ses ennemis: il fait du bien à (606) ceux qui tâchent de le surprendre, et qui lui dressent des piéges. Il ne blesse jamais l’honneur de personne, et jamais une parole de médisance ne sort de sa bouche, quoiqu’on le déchire par toute sorte d’outrages. Enfin ce sentiment de l’Apôtre est gravé dans son coeur:« Qui est faible sans que je sois faible? Qui est scandalisé sans que je brûle»? (II Cor. XI, 29.) Mais comme nous ne pouvons travailler pour le bien des autres, que nous ne travaillions pour nous-mêmes, il ne s’ensuit pas qu’en nous appliquant à notre intérêt, nous procurions en même temps l’intérêt des autres.
Pensons. à ces vérités, mes frères, et soyons persuadés que nous ne pouvons être sauvés qu’en contribuant autant que nous pouvons au bien de nos frères. Tremblons en considérant l’exemple de ce serviteur infidèle que Dieu « met au rang des hypocrites»; et de cet autre, « qui cache son talent en terre ». Marchons par une voie toute contraire, afin de jouir du bonheur éternel que je vous souhaite à tous, par la grâce et par la miséricorde de Notre-Seigneur Jésus-Christ, à qui appartient la gloire dans les siècles des siècles. Ainsi soit-il. (606)


Spiritual Awakeness
Text
VESPERS 14 TOOBA
Matthew 24:42-47 (New King James Version)
42 Watch therefore, for you do not know what hour[a] your Lord is coming. 43 But know this, that if the master of the house had known what hour the thief would come, he would have watched and not allowed his house to be broken into. 44 Therefore you also be ready, for the Son of Man is coming at an hour you do not expect.
The Faithful Servant and the Evil Servant

45 “Who then is a faithful and wise servant, whom his master made ruler over his household, to give them food in due season? 46 Blessed is that servant whom his master, when he comes, will find so doing. 47 Assuredly, I say to you that he will make him ruler over all his goods.

Explanation by saint John Chrysostom
Extract from Homily LXXVII.
Matthew Chapter 24
After this again, that they may not ask about it, He added, "Watch therefore, for ye know not what hour your Lord doth come."25 He said not, "I know not," but, "ye know not." For when He had brought them well nigh to the very hour, and had placed them there, again He deters them from the inquiry, from a desire that they should be striving always. Therefore He saith, "Watch," showing that for the sake of this, He did not tell it.
"But know this, that if the good man of the house had known in what watch the thief would come, he would have watched, and would not have suffered his house to be broken up. Therefore be ye also ready, for in such an hour as ye think not the Son of Man cometh."26
For this intent He tells them not, in order that they may watch, that they may be always ready; therefore He saith, When ye look not for it, then He will come, desiring that they should be anxiously waiting, and continually. in virtuous action.
But His meaning is like this: if the common sort of men knew when they were to die, they would surely strive earnestly at that hour.
3. In order therefore that they may strive, not at that hour only, therefore He tells them not either the common hour, or the hour of each, desiring them to be ever looking for this, that they may be always striving. Wherefore He made the end of each man's life also uncertain.
After this, He openly calls Himself Lord, having nowhere spoken so distinctly. But here He seems to me also to put to shame the careless, that not even as much care as they that expect a thief have taken for their money, not even this much do these take for their own soul. For they indeed, when they expect it, watch, and suffer none of the things in their house to be carried off; but ye, although knowing that He will come, and come assuredly, continue not watching, saith He, and ready so as not to be carried away hence unprepared. So that the day cometh unto destruction for them that sleep. For as that man, if he had known, would have escaped, so also ye, if ye be ready, escape free.
Then, as He had fallen upon the mention of the judgment, He directs His discourse to the teachers next, speaking of punishment and honors; and having put first them that do right, He ends with them that continue in sin, making His discourse to close with that which is alarming.
Wherefore He first saith this, "Who then is the faithful and wise servant, whom his Lord shall set over27 His household to give them their meat in theirs due season? Blessed is that servant, whom his Lord when He cometh shall find so doing. Verily I say unto you, that He shall make him ruler over all His goods."28
Tell me, is this too the language of one who is in ignorance? For if because He said, "neither doth the Son know," thou sayest He is ignorant of it; as He saith, "who then?" what wilt thou say? Wilt thou say He is ignorant of this too? Away with the thought. For not even one of them that are frantic would say this. And yet in the former case one might assign a cause; but here not even this. And what when He said, "Peter, lovest thou me?"29 asking it, knew He not so much as this? nor when He said, "Where have ye laid Him?"30
And the Father too will be found to be saying such things. For He Himself likewise saith, "Adam, where art thou?"31 and, "The cry of Sodom and Gomorrah is waxed great before me. I will go down therefore, and see whether their doings be according to their cry which cometh unto me, and if not, I will know."32 And elsewhere He saith, "Whether they will hear, whether they will understand."33 And in the gospel too, "It may be they will reverence my Son:"34 all which are expressions of ignorance. But not in ignorance did He say these things, but as compassing objects such as became Him: in the case of Adam, that He might drive him to make an excuse for his sin: in that of the Sodomites, that He might teach us never to be positive, till we are present at the very deeds; in that of the prophet, that the prediction might not appear in the judgment of the foolish a kind of compulsion to disobedience; and in the parable in the gospel, that He might show that they ought to have done this, and to have reverenced the Son: but here, as well that they may not be curious, nor over busy again, as that He might indicate that this was a rare and precious thing. And see of what great ignorance this saying is indicative, if at least He know not even him that is set over. For He blesses him indeed, "For blessed," saith He, "is that servant;" but He saith not who this is. "For who is he," He saith, "whom His Lord shall set over?" and, "Blessed is he whom He shall find so doing."
But these things are spoken not of money only, but also of speech, and of power, and of gifts, and of every stewardship, wherewith each is entrusted. This parable would suit rulers in the state also, for every one is bound to make full use of what he hath for the common advantage. If it be wisdom thou hast, if power, if wealth, if what it may, let it not be for the hurt of thy fellow-servants, neither for thine own ruin. For this cause, therefore, He requires both things of him, wisdom, and fidelity: for sin arises from folly also. He calls him faithful then, because he hath purloined nothing, neither misspent his Lord's goods without aim or fruit; and wise, because he knew how to dispense the things given him, according as was fit. For indeed we have need of both things, as well not to purloin the goods of our Master, as also to dispense them as is fit. But if the one be wanting, the other halteth. For if he be faithful and steal not, yet were to waste and to spend upon that which concerned him not, great were the blame; and if he should know how to dispense it well, yet were to purloin, again there is no common charge against him.
And let us also that have money listen to these things. For not unto teachers only doth He discourse, but also unto the rich. For either sort were entrusted with riches; those that teach with the more necessary wealth, ye with what is inferior. When then at the time that the teachers are scattering abroad the greater, ye are not willing to show forth your liberality even in the less, or rather not liberality but honesty (for ye give the things of another), what excuse will you have? But now, before the punishment of them that do the contrary things, let us hear the honor of him that approveth himself. "For verily I say unto you, He will set him over all His goods."
What can be equal to this honor? what manner of speech will be able to set forth the dignity, the blessedness, when the King of Heaven, He that possesseth all things, is about to set a man over "all His goods?" Wherefore also He calleth him wise, because he knew, not to give up great things for small, but having been temperate here, hath attained to Heaven.
4. After this, as He ever doth, not by the honor only laid up for the good, but also by the punishment threatened against the wicked, doth He correct the hearers. Wherefore also He added, "But and if the evil servant say in his heart, my Lord delayeth His coming; and shall begin to smite his fellow servants, and shall eat and drink with the drunken: the Lord of that servant shall come in a day when he looketh not for Him, and in an hour that he is not aware of,35 and shall cut him asunder,36 and shall appoint him his portion with the hypocrites: there shall be weeping and gnashing of teeth."37
But if any one should say, "Seest thou what a thought hath entered into his mind, because of the day's not being known, "my Lord," he saith, "delayeth His coming?" we should affirm, that it was not because the day is not known, but because the servant is evil. Else wherefore came not this thought into the heart of the faithful and wise servant. For what, even though the Lord tarry, O wretched man, surely thou lookest that He will come. Why then dost thou not take care?
Hence then we learn, that He cloth not so much as tarry. For this judgment is not the Lord's, but that of the evil servant's mind, wherefore also he is blamed for this. For in proof that He doth not tarry, hear Paul saying, "The Lord is at hand, be careful for nothing;"38 and, "He that cometh will come, and will not tarry."39
But do thou hear also what followeth, and learn how continually He reminds them of their ignorance of the day, showing that this is profitable to the servants, and fitted to waken and thoroughly to rouse them. For what though some gained nothing hereby? For neither by other things profitable for them were some profited, but nevertheless He ceaseth not to do His part.
What then is the purport of that which followeth? "For He shall come in a day when he looketh not for Him, and in an hour that he is not aware of;"40 and shall inflict upon him extreme punishment. Seest thou how even everywhere He puts this, the fact of their ignorance, indicating that it was profitable, and by this making them always earnest minded? For this is the point at which He labors, that we should be always on the watch; and since it is always in luxury that we are supine, but in afflictions we are braced up, therefore everywhere He saith this, that when there is relaxation, then come the terrors. And as further back He showed this by the example of Noah, even so here He saith it is, when that servant is drunken, when he is beating, and that his punishment shall be intolerable.
But let us not regard only the punishment appointed for him, but let us look to this other point too, lest we ourselves also be unawares to ourselves doing the same things. For to this servant are they like, who have money, and give not to the needy. For thou too art steward of thine own possessions, not less than he who dispenses the alms of the church. As then he has not a right to squander at random and at hazard the things given by you for the poor, since they were given for the maintenance of the poor; even so neither mayest thou squander thine own. For even though thou hast received an inheritance from thy father, and hast in this way all thou possessest: even thus all are God's. And then thou for thy part desirest that what thou hast given should be thus carefully dispensed, and thinkest thou not that God will require His own of us with greater strictness, or that He suffers them to be wasted at random? These things are not, they are not so. Because for this end, He left these things in thine hand, in order "to give them their meat in due season." But what meaneth, "in due season?" To the needy, to the hungry. For like as thou gavest to thy fellow-servant to dispense, even so doth the Lord will thee too to spend these things on what is needful. Therefore though He was able to take them away from thee, He left them, that thou mightest have opportunity to show forth virtue; that bringing us into need one of another, He might make our love for one another more fervent.
But thou, when thou hast received, so far from giving, dost even beat. And yet if not to give be blame, what excuse is there for beating? But this, it seems to me, He speaks, hinting at the insolent, and the covetous, and indicating the charge to be heavy, when they beat them, whom they were commanded to feed.
5. But He seemeth to be here hinting also at those that live in luxury, since for luxury too there is laid up a great punishment. "For He eateth and drinketh, it is said, "with the drunken, pointing at gluttony. For not for this purpose didst thou receive, that thou should spend it on luxury, but that thou shouldest lay it out on alms. What! are they thine own things which thou hast? With the goods of the poor hast thou been entrusted, though thou be possessed of them by honest labor, or though it be by inheritance from thy father. What, could not God have taken away these things from thee? But He doth not this, to give thee power to be liberal to the poor.
But mark thou, I pray thee, how throughout all the parables He punishes them that lay not out their money upon the needy. For neither had the virgins robbed other men's goods, but they had not given their own; neither had he that buried the one talent embezzled, but he had not doubled; neither are they that overlooked the hungry punished, because they seized the possessions of others, but because they did not lay out their own, like as also this servant.
Let us hearken, as many as please the belly, as many as lay out on costly banquets the riches that pertain not at all to us, but belong to the needy. For do not, because out of great love to man thou art commanded to give as of thine, therefore suppose these things to be indeed thine own. He lent them to thee, that thou mightest be able to approve thyself. Do not then suppose them to be thine, when giving Him His own. For neither, if thou hadst lent to any one, that he might go and be able to find means of gain, wouldest thou say the money was his. To thee then also hath God given, that thou mightest traffic for Heaven. Make not then the exceeding greatness of His love to man a cause of ingratitude.
Consider of what prayer it were a worthy object, to be able to find after baptism a way to do away one's sins. If He had not said this, Give alms, how many would have said, Would it were possible to give money, and so be freed from the ills to come! But since this hath become possible, again are they become supine.
"But I give," thou sayest. And what is this? Thou hast not yet given as much as she, who cast in the two mites; or rather not so much as the half, nor a very small part of what she gave, but thou layest out the greater part on useless expenses, on banquets, and drunkenness, and extreme extravagance; now bidding, now bidden; now spending, now constraining others to spend; so that the punishment is even rendered twofold for thee, both from what thyself doest, and what thou movest others to do. See at any rate how He Himself blames His servant for this. "For he eateth," He saith, "and drinketh with the drunken." For not the drunken only, but those that are with them, doth He punish, and very fitly, because (together with corrupting their own selves) they make light also of the salvation of others. But nothing does so much provoke God, as for us to be inclined to overlook the things that concern our neighbor. Wherefore showing His anger, He commands him to be cut asunder. Therefore He also affirmed love to be a distinguishing mark of His disciples, since it is altogether necessary that he who loveth should take thought for the things of his beloved.
To this way then let us hold, for this is especially the way that leads up to Heaven, which renders men followers of Christ, which makes them, as far as possible, like God. See at any rate how these virtues are more needful, which have their dwelling by this way. And, if ye will, let us make an inquiry into them, and let us bring forth the sentences from the judgment of God.
Let there be then two ways of most holy life, and let the one secure the goodness of him that practises it, but the other of his neighbor also. Let us see whether is the more approved and leads us to the summit of virtue. Surely he, who seeks his own things only, will receive even from Paul endless blame, and when I say from Paul, I mean from Christ, but the other commendations and crowns. Whence is this evident? Hear what His language is to one, what to the other. "Let no man seek his own, but every man another's wealth."41 Seest thou he rejects the one, and brings in the other? Again, "Let every one of you please his neighbor for good to edification." Then comes also the praise beyond words with an admonition, "For even Christ pleased not Himself."42
Even these judgments then are sufficient to show the victory; but that this may be done even superabundantly, let us see amongst good works, which are confined to ourselves, and which pass over from us to others also. Fasting then, and lying on the bare ground, and keeping virginity, and a self-denying life, these things bring their advantage to the persons themselves who do them; but those that pass from ourselves to our neighbors are almsgiving, teaching, charity. Hear then Paul in this matter also saying, "Though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not charity, I am nothing profiled."43
6. Seest thou it in itself gloriously celebrated, and crowned?
But if ye be willing, from a third point also let us compare them; and let the one fast, and deny himself, and be a martyr, and be burnt to death, but let another delay his martyrdom for his neighbor's edification; and let him not only delay it, but let him even depart without martyrdom; who will be the more approved after his removal hence? We need not have many words, nor a long circumlocution. For the blessed Paul is at hand, giving his judgment, and saying, "To depart and to be with Christ is better, nevertheless to abide in the flesh is more needful for you;"44 even to his removal unto Christ did he prefer his neighbor's edification. For this is in the highest sense to be with Christ, even to be doing His will, but nothing is so much His will, as that which is for one's neighbor's good.
Wilt thou that I tell thee a fourth proof also of these things? "Peter, lovest thou me," saith He; "Feed my sheep:"45 and having asked him a third time, declared this to be an infallible proof of love. But not to priests only is this said, but to every one of us also, who are also entrusted with a little flock. For do not despise it, because it is a little flock: For "my Father," He saith. "hath pleasure in them."46 Each of us hath a sheep, let him lead that to the proper pastures. And let the man, as soon as he has risen from his bed, seek after nothing else, but how He may do and say something whereby he may render his whole house more reverent. The woman again, let her be indeed a good housekeeper; but before attending to this, let her have another more needful care, that the whole household may work the works of Heaven. For if in worldly matters, before attending to the affairs of our household, we labor diligently to pay public dues, that we may not for our undutifulness in these matters be beaten and dragged to the market places, and suffer ten thousand unseemly things; much more ought we to do this in things spiritual, and to render what is due to God, the King of all, first, that we may not come to that place, "where is gnashing of teeth."
And after these virtues let us seek, which together with our own salvation will be able in the greatest degree to profit our neighbor. Such is almsgiving, such is prayer, or rather even this latter is by the former made efficacious, and furnished with wings. "For thy prayers," it is said, "and thine alms are come up for a memorial before God."47 But not prayers only, but fasting also hath its strength from hence. Shouldest thou fast without almsgiving; the act is not so much as counted for fasting; but such a one is worse than a gluttonous man and a drunkard; and so much worse, as cruelty is a more grievous thing than luxury. And why do I speak of fasting? Though thou practise self-denial, though thou practise virginity, thou art set without the bridechamber. if thou hast not almsgiving. And yet what is equal to virginity, which not even in the new dispensation hath come under the compulsion of law, on account of its high excellence? but nevertheless it is cast out, when it hath not almsgiving. But if virgins are cast out, because they have not this in due abundance, who will be able without this to obtain pardon? There is no man, but he must quite of necessity perish, who hath not this.
For, if in worldly matters no man lives for himself, but artisan, and soldier, and husbandman, and merchant, all of them contribute to the common good, and to their neighbor's advantage; much more ought we to do this in things spiritual. For this is most properly to live: since he at least who is living for himself only, and overlooking all others, is useless, and is not so much as a human being, nor of our race.
What then, thou wouldest say, if I neglect my own interests, while seeking after the good of the rest? It is not possible, for one who seeks after the good of the rest to overlook his own; for he who seeks after the good of the rest pains no man, but pities all, helps them to the utmost of his powers; will rob no man, will covet the goods of no man, will not steal, will not bear false witness; will abstain from all wickedness, will apply himself to all virtue, and will pray for his enemies, and do good to them that plot against him, and will neither revile any, nor speak ill of them, though he hear from them ten thousand evil things; but will speak the words of the apostle: "Who is weak, and I am not weak? who is offended, and I burn not?"48 But when looking to our own good, it is not quite sure that the good of the rest will follow.
By all which things being persuaded that it is not possible for one to be saved, who hath not looked to the common good, and seeing this man that was cut asunder, and him that buried his talent, let us choose this way, that we may also attain unto eternal life, unto which God grant we may all attain, by the grace and love towards man of our Lord Jesus Christ, to whom be glory, world without end. Amen.

After this again, that they may not ask about it, He added, "Watch therefore, for ye know not what hour your Lord doth come."25 He said not, "I know not," but, "ye know not." For when He had brought them well nigh to the very hour, and had placed them there, again He deters them from the inquiry, from a desire that they should be striving always. Therefore He saith, "Watch," showing that for the sake of this, He did not tell it.
"But know this, that if the good man of the house had known in what watch the thief would come, he would have watched, and would not have suffered his house to be broken up. Therefore be ye also ready, for in such an hour as ye think not the Son of Man cometh."26
For this intent He tells them not, in order that they may watch, that they may be always ready; therefore He saith, When ye look not for it, then He will come, desiring that they should be anxiously waiting, and continually. in virtuous action.
But His meaning is like this: if the common sort of men knew when they were to die, they would surely strive earnestly at that hour.
3. In order therefore that they may strive, not at that hour only, therefore He tells them not either the common hour, or the hour of each, desiring them to be ever looking for this, that they may be always striving. Wherefore He made the end of each man's life also uncertain.
After this, He openly calls Himself Lord, having nowhere spoken so distinctly. But here He seems to me also to put to shame the careless, that not even as much care as they that expect a thief have taken for their money, not even this much do these take for their own soul. For they indeed, when they expect it, watch, and suffer none of the things in their house to be carried off; but ye, although knowing that He will come, and come assuredly, continue not watching, saith He, and ready so as not to be carried away hence unprepared. So that the day cometh unto destruction for them that sleep. For as that man, if he had known, would have escaped, so also ye, if ye be ready, escape free.
Then, as He had fallen upon the mention of the judgment, He directs His discourse to the teachers next, speaking of punishment and honors; and having put first them that do right, He ends with them that continue in sin, making His discourse to close with that which is alarming.
Wherefore He first saith this, "Who then is the faithful and wise servant, whom his Lord shall set over27 His household to give them their meat in theirs due season? Blessed is that servant, whom his Lord when He cometh shall find so doing. Verily I say unto you, that He shall make him ruler over all His goods."28
Tell me, is this too the language of one who is in ignorance? For if because He said, "neither doth the Son know," thou sayest He is ignorant of it; as He saith, "who then?" what wilt thou say? Wilt thou say He is ignorant of this too? Away with the thought. For not even one of them that are frantic would say this. And yet in the former case one might assign a cause; but here not even this. And what when He said, "Peter, lovest thou me?"29 asking it, knew He not so much as this? nor when He said, "Where have ye laid Him?"30
And the Father too will be found to be saying such things. For He Himself likewise saith, "Adam, where art thou?"31 and, "The cry of Sodom and Gomorrah is waxed great before me. I will go down therefore, and see whether their doings be according to their cry which cometh unto me, and if not, I will know."32 And elsewhere He saith, "Whether they will hear, whether they will understand."33 And in the gospel too, "It may be they will reverence my Son:"34 all which are expressions of ignorance. But not in ignorance did He say these things, but as compassing objects such as became Him: in the case of Adam, that He might drive him to make an excuse for his sin: in that of the Sodomites, that He might teach us never to be positive, till we are present at the very deeds; in that of the prophet, that the prediction might not appear in the judgment of the foolish a kind of compulsion to disobedience; and in the parable in the gospel, that He might show that they ought to have done this, and to have reverenced the Son: but here, as well that they may not be curious, nor over busy again, as that He might indicate that this was a rare and precious thing. And see of what great ignorance this saying is indicative, if at least He know not even him that is set over. For He blesses him indeed, "For blessed," saith He, "is that servant;" but He saith not who this is. "For who is he," He saith, "whom His Lord shall set over?" and, "Blessed is he whom He shall find so doing."
But these things are spoken not of money only, but also of speech, and of power, and of gifts, and of every stewardship, wherewith each is entrusted. This parable would suit rulers in the state also, for every one is bound to make full use of what he hath for the common advantage. If it be wisdom thou hast, if power, if wealth, if what it may, let it not be for the hurt of thy fellow-servants, neither for thine own ruin. For this cause, therefore, He requires both things of him, wisdom, and fidelity: for sin arises from folly also. He calls him faithful then, because he hath purloined nothing, neither misspent his Lord's goods without aim or fruit; and wise, because he knew how to dispense the things given him, according as was fit. For indeed we have need of both things, as well not to purloin the goods of our Master, as also to dispense them as is fit. But if the one be wanting, the other halteth. For if he be faithful and steal not, yet were to waste and to spend upon that which concerned him not, great were the blame; and if he should know how to dispense it well, yet were to purloin, again there is no common charge against him.
And let us also that have money listen to these things. For not unto teachers only doth He discourse, but also unto the rich. For either sort were entrusted with riches; those that teach with the more necessary wealth, ye with what is inferior. When then at the time that the teachers are scattering abroad the greater, ye are not willing to show forth your liberality even in the less, or rather not liberality but honesty (for ye give the things of another), what excuse will you have? But now, before the punishment of them that do the contrary things, let us hear the honor of him that approveth himself. "For verily I say unto you, He will set him over all His goods."
What can be equal to this honor? what manner of speech will be able to set forth the dignity, the blessedness, when the King of Heaven, He that possesseth all things, is about to set a man over "all His goods?" Wherefore also He calleth him wise, because he knew, not to give up great things for small, but having been temperate here, hath attained to Heaven.
4. After this, as He ever doth, not by the honor only laid up for the good, but also by the punishment threatened against the wicked, doth He correct the hearers. Wherefore also He added, "But and if the evil servant say in his heart, my Lord delayeth His coming; and shall begin to smite his fellow servants, and shall eat and drink with the drunken: the Lord of that servant shall come in a day when he looketh not for Him, and in an hour that he is not aware of,35 and shall cut him asunder,36 and shall appoint him his portion with the hypocrites: there shall be weeping and gnashing of teeth."37
But if any one should say, "Seest thou what a thought hath entered into his mind, because of the day's not being known, "my Lord," he saith, "delayeth His coming?" we should affirm, that it was not because the day is not known, but because the servant is evil. Else wherefore came not this thought into the heart of the faithful and wise servant. For what, even though the Lord tarry, O wretched man, surely thou lookest that He will come. Why then dost thou not take care?
Hence then we learn, that He cloth not so much as tarry. For this judgment is not the Lord's, but that of the evil servant's mind, wherefore also he is blamed for this. For in proof that He doth not tarry, hear Paul saying, "The Lord is at hand, be careful for nothing;"38 and, "He that cometh will come, and will not tarry."39
But do thou hear also what followeth, and learn how continually He reminds them of their ignorance of the day, showing that this is profitable to the servants, and fitted to waken and thoroughly to rouse them. For what though some gained nothing hereby? For neither by other things profitable for them were some profited, but nevertheless He ceaseth not to do His part.
What then is the purport of that which followeth? "For He shall come in a day when he looketh not for Him, and in an hour that he is not aware of;"40 and shall inflict upon him extreme punishment. Seest thou how even everywhere He puts this, the fact of their ignorance, indicating that it was profitable, and by this making them always earnest minded? For this is the point at which He labors, that we should be always on the watch; and since it is always in luxury that we are supine, but in afflictions we are braced up, therefore everywhere He saith this, that when there is relaxation, then come the terrors. And as further back He showed this by the example of Noah, even so here He saith it is, when that servant is drunken, when he is beating, and that his punishment shall be intolerable.
But let us not regard only the punishment appointed for him, but let us look to this other point too, lest we ourselves also be unawares to ourselves doing the same things. For to this servant are they like, who have money, and give not to the needy. For thou too art steward of thine own possessions, not less than he who dispenses the alms of the church. As then he has not a right to squander at random and at hazard the things given by you for the poor, since they were given for the maintenance of the poor; even so neither mayest thou squander thine own. For even though thou hast received an inheritance from thy father, and hast in this way all thou possessest: even thus all are God's. And then thou for thy part desirest that what thou hast given should be thus carefully dispensed, and thinkest thou not that God will require His own of us with greater strictness, or that He suffers them to be wasted at random? These things are not, they are not so. Because for this end, He left these things in thine hand, in order "to give them their meat in due season." But what meaneth, "in due season?" To the needy, to the hungry. For like as thou gavest to thy fellow-servant to dispense, even so doth the Lord will thee too to spend these things on what is needful. Therefore though He was able to take them away from thee, He left them, that thou mightest have opportunity to show forth virtue; that bringing us into need one of another, He might make our love for one another more fervent.
But thou, when thou hast received, so far from giving, dost even beat. And yet if not to give be blame, what excuse is there for beating? But this, it seems to me, He speaks, hinting at the insolent, and the covetous, and indicating the charge to be heavy, when they beat them, whom they were commanded to feed.
5. But He seemeth to be here hinting also at those that live in luxury, since for luxury too there is laid up a great punishment. "For He eateth and drinketh, it is said, "with the drunken, pointing at gluttony. For not for this purpose didst thou receive, that thou should spend it on luxury, but that thou shouldest lay it out on alms. What! are they thine own things which thou hast? With the goods of the poor hast thou been entrusted, though thou be possessed of them by honest labor, or though it be by inheritance from thy father. What, could not God have taken away these things from thee? But He doth not this, to give thee power to be liberal to the poor.
But mark thou, I pray thee, how throughout all the parables He punishes them that lay not out their money upon the needy. For neither had the virgins robbed other men's goods, but they had not given their own; neither had he that buried the one talent embezzled, but he had not doubled; neither are they that overlooked the hungry punished, because they seized the possessions of others, but because they did not lay out their own, like as also this servant.
Let us hearken, as many as please the belly, as many as lay out on costly banquets the riches that pertain not at all to us, but belong to the needy. For do not, because out of great love to man thou art commanded to give as of thine, therefore suppose these things to be indeed thine own. He lent them to thee, that thou mightest be able to approve thyself. Do not then suppose them to be thine, when giving Him His own. For neither, if thou hadst lent to any one, that he might go and be able to find means of gain, wouldest thou say the money was his. To thee then also hath God given, that thou mightest traffic for Heaven. Make not then the exceeding greatness of His love to man a cause of ingratitude.
Consider of what prayer it were a worthy object, to be able to find after baptism a way to do away one's sins. If He had not said this, Give alms, how many would have said, Would it were possible to give money, and so be freed from the ills to come! But since this hath become possible, again are they become supine.
"But I give," thou sayest. And what is this? Thou hast not yet given as much as she, who cast in the two mites; or rather not so much as the half, nor a very small part of what she gave, but thou layest out the greater part on useless expenses, on banquets, and drunkenness, and extreme extravagance; now bidding, now bidden; now spending, now constraining others to spend; so that the punishment is even rendered twofold for thee, both from what thyself doest, and what thou movest others to do. See at any rate how He Himself blames His servant for this. "For he eateth," He saith, "and drinketh with the drunken." For not the drunken only, but those that are with them, doth He punish, and very fitly, because (together with corrupting their own selves) they make light also of the salvation of others. But nothing does so much provoke God, as for us to be inclined to overlook the things that concern our neighbor. Wherefore showing His anger, He commands him to be cut asunder. Therefore He also affirmed love to be a distinguishing mark of His disciples, since it is altogether necessary that he who loveth should take thought for the things of his beloved.
To this way then let us hold, for this is especially the way that leads up to Heaven, which renders men followers of Christ, which makes them, as far as possible, like God. See at any rate how these virtues are more needful, which have their dwelling by this way. And, if ye will, let us make an inquiry into them, and let us bring forth the sentences from the judgment of God.
Let there be then two ways of most holy life, and let the one secure the goodness of him that practises it, but the other of his neighbor also. Let us see whether is the more approved and leads us to the summit of virtue. Surely he, who seeks his own things only, will receive even from Paul endless blame, and when I say from Paul, I mean from Christ, but the other commendations and crowns. Whence is this evident? Hear what His language is to one, what to the other. "Let no man seek his own, but every man another's wealth."41 Seest thou he rejects the one, and brings in the other? Again, "Let every one of you please his neighbor for good to edification." Then comes also the praise beyond words with an admonition, "For even Christ pleased not Himself."42
Even these judgments then are sufficient to show the victory; but that this may be done even superabundantly, let us see amongst good works, which are confined to ourselves, and which pass over from us to others also. Fasting then, and lying on the bare ground, and keeping virginity, and a self-denying life, these things bring their advantage to the persons themselves who do them; but those that pass from ourselves to our neighbors are almsgiving, teaching, charity. Hear then Paul in this matter also saying, "Though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not charity, I am nothing profiled."43
6. Seest thou it in itself gloriously celebrated, and crowned?
But if ye be willing, from a third point also let us compare them; and let the one fast, and deny himself, and be a martyr, and be burnt to death, but let another delay his martyrdom for his neighbor's edification; and let him not only delay it, but let him even depart without martyrdom; who will be the more approved after his removal hence? We need not have many words, nor a long circumlocution. For the blessed Paul is at hand, giving his judgment, and saying, "To depart and to be with Christ is better, nevertheless to abide in the flesh is more needful for you;"44 even to his removal unto Christ did he prefer his neighbor's edification. For this is in the highest sense to be with Christ, even to be doing His will, but nothing is so much His will, as that which is for one's neighbor's good.
Wilt thou that I tell thee a fourth proof also of these things? "Peter, lovest thou me," saith He; "Feed my sheep:"45 and having asked him a third time, declared this to be an infallible proof of love. But not to priests only is this said, but to every one of us also, who are also entrusted with a little flock. For do not despise it, because it is a little flock: For "my Father," He saith. "hath pleasure in them."46 Each of us hath a sheep, let him lead that to the proper pastures. And let the man, as soon as he has risen from his bed, seek after nothing else, but how He may do and say something whereby he may render his whole house more reverent. The woman again, let her be indeed a good housekeeper; but before attending to this, let her have another more needful care, that the whole household may work the works of Heaven. For if in worldly matters, before attending to the affairs of our household, we labor diligently to pay public dues, that we may not for our undutifulness in these matters be beaten and dragged to the market places, and suffer ten thousand unseemly things; much more ought we to do this in things spiritual, and to render what is due to God, the King of all, first, that we may not come to that place, "where is gnashing of teeth."
And after these virtues let us seek, which together with our own salvation will be able in the greatest degree to profit our neighbor. Such is almsgiving, such is prayer, or rather even this latter is by the former made efficacious, and furnished with wings. "For thy prayers," it is said, "and thine alms are come up for a memorial before God."47 But not prayers only, but fasting also hath its strength from hence. Shouldest thou fast without almsgiving; the act is not so much as counted for fasting; but such a one is worse than a gluttonous man and a drunkard; and so much worse, as cruelty is a more grievous thing than luxury. And why do I speak of fasting? Though thou practise self-denial, though thou practise virginity, thou art set without the bridechamber. if thou hast not almsgiving. And yet what is equal to virginity, which not even in the new dispensation hath come under the compulsion of law, on account of its high excellence? but nevertheless it is cast out, when it hath not almsgiving. But if virgins are cast out, because they have not this in due abundance, who will be able without this to obtain pardon? There is no man, but he must quite of necessity perish, who hath not this.
For, if in worldly matters no man lives for himself, but artisan, and soldier, and husbandman, and merchant, all of them contribute to the common good, and to their neighbor's advantage; much more ought we to do this in things spiritual. For this is most properly to live: since he at least who is living for himself only, and overlooking all others, is useless, and is not so much as a human being, nor of our race.
What then, thou wouldest say, if I neglect my own interests, while seeking after the good of the rest? It is not possible, for one who seeks after the good of the rest to overlook his own; for he who seeks after the good of the rest pains no man, but pities all, helps them to the utmost of his powers; will rob no man, will covet the goods of no man, will not steal, will not bear false witness; will abstain from all wickedness, will apply himself to all virtue, and will pray for his enemies, and do good to them that plot against him, and will neither revile any, nor speak ill of them, though he hear from them ten thousand evil things; but will speak the words of the apostle: "Who is weak, and I am not weak? who is offended, and I burn not?"48 But when looking to our own good, it is not quite sure that the good of the rest will follow.
By all which things being persuaded that it is not possible for one to be saved, who hath not looked to the common good, and seeing this man that was cut asunder, and him that buried his talent, let us choose this way, that we may also attain unto eternal life, unto which God grant we may all attain, by the grace and love towards man of our Lord Jesus Christ, to whom be glory, world without end. Amen.
After this again, that they may not ask about it, He added, "Watch therefore, for ye know not what hour your Lord doth come."25 He said not, "I know not," but, "ye know not." For when He had brought them well nigh to the very hour, and had placed them there, again He deters them from the inquiry, from a desire that they should be striving always. Therefore He saith, "Watch," showing that for the sake of this, He did not tell it.
"But know this, that if the good man of the house had known in what watch the thief would come, he would have watched, and would not have suffered his house to be broken up. Therefore be ye also ready, for in such an hour as ye think not the Son of Man cometh."26
For this intent He tells them not, in order that they may watch, that they may be always ready; therefore He saith, When ye look not for it, then He will come, desiring that they should be anxiously waiting, and continually. in virtuous action.
But His meaning is like this: if the common sort of men knew when they were to die, they would surely strive earnestly at that hour.
3. In order therefore that they may strive, not at that hour only, therefore He tells them not either the common hour, or the hour of each, desiring them to be ever looking for this, that they may be always striving. Wherefore He made the end of each man's life also uncertain.
After this, He openly calls Himself Lord, having nowhere spoken so distinctly. But here He seems to me also to put to shame the careless, that not even as much care as they that expect a thief have taken for their money, not even this much do these take for their own soul. For they indeed, when they expect it, watch, and suffer none of the things in their house to be carried off; but ye, although knowing that He will come, and come assuredly, continue not watching, saith He, and ready so as not to be carried away hence unprepared. So that the day cometh unto destruction for them that sleep. For as that man, if he had known, would have escaped, so also ye, if ye be ready, escape free.
Then, as He had fallen upon the mention of the judgment, He directs His discourse to the teachers next, speaking of punishment and honors; and having put first them that do right, He ends with them that continue in sin, making His discourse to close with that which is alarming.
Wherefore He first saith this, "Who then is the faithful and wise servant, whom his Lord shall set over27 His household to give them their meat in theirs due season? Blessed is that servant, whom his Lord when He cometh shall find so doing. Verily I say unto you, that He shall make him ruler over all His goods."28
Tell me, is this too the language of one who is in ignorance? For if because He said, "neither doth the Son know," thou sayest He is ignorant of it; as He saith, "who then?" what wilt thou say? Wilt thou say He is ignorant of this too? Away with the thought. For not even one of them that are frantic would say this. And yet in the former case one might assign a cause; but here not even this. And what when He said, "Peter, lovest thou me?"29 asking it, knew He not so much as this? nor when He said, "Where have ye laid Him?"30
And the Father too will be found to be saying such things. For He Himself likewise saith, "Adam, where art thou?"31 and, "The cry of Sodom and Gomorrah is waxed great before me. I will go down therefore, and see whether their doings be according to their cry which cometh unto me, and if not, I will know."32 And elsewhere He saith, "Whether they will hear, whether they will understand."33 And in the gospel too, "It may be they will reverence my Son:"34 all which are expressions of ignorance. But not in ignorance did He say these things, but as compassing objects such as became Him: in the case of Adam, that He might drive him to make an excuse for his sin: in that of the Sodomites, that He might teach us never to be positive, till we are present at the very deeds; in that of the prophet, that the prediction might not appear in the judgment of the foolish a kind of compulsion to disobedience; and in the parable in the gospel, that He might show that they ought to have done this, and to have reverenced the Son: but here, as well that they may not be curious, nor over busy again, as that He might indicate that this was a rare and precious thing. And see of what great ignorance this saying is indicative, if at least He know not even him that is set over. For He blesses him indeed, "For blessed," saith He, "is that servant;" but He saith not who this is. "For who is he," He saith, "whom His Lord shall set over?" and, "Blessed is he whom He shall find so doing."
But these things are spoken not of money only, but also of speech, and of power, and of gifts, and of every stewardship, wherewith each is entrusted. This parable would suit rulers in the state also, for every one is bound to make full use of what he hath for the common advantage. If it be wisdom thou hast, if power, if wealth, if what it may, let it not be for the hurt of thy fellow-servants, neither for thine own ruin. For this cause, therefore, He requires both things of him, wisdom, and fidelity: for sin arises from folly also. He calls him faithful then, because he hath purloined nothing, neither misspent his Lord's goods without aim or fruit; and wise, because he knew how to dispense the things given him, according as was fit. For indeed we have need of both things, as well not to purloin the goods of our Master, as also to dispense them as is fit. But if the one be wanting, the other halteth. For if he be faithful and steal not, yet were to waste and to spend upon that which concerned him not, great were the blame; and if he should know how to dispense it well, yet were to purloin, again there is no common charge against him.
And let us also that have money listen to these things. For not unto teachers only doth He discourse, but also unto the rich. For either sort were entrusted with riches; those that teach with the more necessary wealth, ye with what is inferior. When then at the time that the teachers are scattering abroad the greater, ye are not willing to show forth your liberality even in the less, or rather not liberality but honesty (for ye give the things of another), what excuse will you have? But now, before the punishment of them that do the contrary things, let us hear the honor of him that approveth himself. "For verily I say unto you, He will set him over all His goods."
What can be equal to this honor? what manner of speech will be able to set forth the dignity, the blessedness, when the King of Heaven, He that possesseth all things, is about to set a man over "all His goods?" Wherefore also He calleth him wise, because he knew, not to give up great things for small, but having been temperate here, hath attained to Heaven.
4. After this, as He ever doth, not by the honor only laid up for the good, but also by the punishment threatened against the wicked, doth He correct the hearers. Wherefore also He added, "But and if the evil servant say in his heart, my Lord delayeth His coming; and shall begin to smite his fellow servants, and shall eat and drink with the drunken: the Lord of that servant shall come in a day when he looketh not for Him, and in an hour that he is not aware of,35 and shall cut him asunder,36 and shall appoint him his portion with the hypocrites: there shall be weeping and gnashing of teeth."37
But if any one should say, "Seest thou what a thought hath entered into his mind, because of the day's not being known, "my Lord," he saith, "delayeth His coming?" we should affirm, that it was not because the day is not known, but because the servant is evil. Else wherefore came not this thought into the heart of the faithful and wise servant. For what, even though the Lord tarry, O wretched man, surely thou lookest that He will come. Why then dost thou not take care?
Hence then we learn, that He cloth not so much as tarry. For this judgment is not the Lord's, but that of the evil servant's mind, wherefore also he is blamed for this. For in proof that He doth not tarry, hear Paul saying, "The Lord is at hand, be careful for nothing;"38 and, "He that cometh will come, and will not tarry."39
But do thou hear also what followeth, and learn how continually He reminds them of their ignorance of the day, showing that this is profitable to the servants, and fitted to waken and thoroughly to rouse them. For what though some gained nothing hereby? For neither by other things profitable for them were some profited, but nevertheless He ceaseth not to do His part.
What then is the purport of that which followeth? "For He shall come in a day when he looketh not for Him, and in an hour that he is not aware of;"40 and shall inflict upon him extreme punishment. Seest thou how even everywhere He puts this, the fact of their ignorance, indicating that it was profitable, and by this making them always earnest minded? For this is the point at which He labors, that we should be always on the watch; and since it is always in luxury that we are supine, but in afflictions we are braced up, therefore everywhere He saith this, that when there is relaxation, then come the terrors. And as further back He showed this by the example of Noah, even so here He saith it is, when that servant is drunken, when he is beating, and that his punishment shall be intolerable.
But let us not regard only the punishment appointed for him, but let us look to this other point too, lest we ourselves also be unawares to ourselves doing the same things. For to this servant are they like, who have money, and give not to the needy. For thou too art steward of thine own possessions, not less than he who dispenses the alms of the church. As then he has not a right to squander at random and at hazard the things given by you for the poor, since they were given for the maintenance of the poor; even so neither mayest thou squander thine own. For even though thou hast received an inheritance from thy father, and hast in this way all thou possessest: even thus all are God's. And then thou for thy part desirest that what thou hast given should be thus carefully dispensed, and thinkest thou not that God will require His own of us with greater strictness, or that He suffers them to be wasted at random? These things are not, they are not so. Because for this end, He left these things in thine hand, in order "to give them their meat in due season." But what meaneth, "in due season?" To the needy, to the hungry. For like as thou gavest to thy fellow-servant to dispense, even so doth the Lord will thee too to spend these things on what is needful. Therefore though He was able to take them away from thee, He left them, that thou mightest have opportunity to show forth virtue; that bringing us into need one of another, He might make our love for one another more fervent.
But thou, when thou hast received, so far from giving, dost even beat. And yet if not to give be blame, what excuse is there for beating? But this, it seems to me, He speaks, hinting at the insolent, and the covetous, and indicating the charge to be heavy, when they beat them, whom they were commanded to feed.
5. But He seemeth to be here hinting also at those that live in luxury, since for luxury too there is laid up a great punishment. "For He eateth and drinketh, it is said, "with the drunken, pointing at gluttony. For not for this purpose didst thou receive, that thou should spend it on luxury, but that thou shouldest lay it out on alms. What! are they thine own things which thou hast? With the goods of the poor hast thou been entrusted, though thou be possessed of them by honest labor, or though it be by inheritance from thy father. What, could not God have taken away these things from thee? But He doth not this, to give thee power to be liberal to the poor.
But mark thou, I pray thee, how throughout all the parables He punishes them that lay not out their money upon the needy. For neither had the virgins robbed other men's goods, but they had not given their own; neither had he that buried the one talent embezzled, but he had not doubled; neither are they that overlooked the hungry punished, because they seized the possessions of others, but because they did not lay out their own, like as also this servant.
Let us hearken, as many as please the belly, as many as lay out on costly banquets the riches that pertain not at all to us, but belong to the needy. For do not, because out of great love to man thou art commanded to give as of thine, therefore suppose these things to be indeed thine own. He lent them to thee, that thou mightest be able to approve thyself. Do not then suppose them to be thine, when giving Him His own. For neither, if thou hadst lent to any one, that he might go and be able to find means of gain, wouldest thou say the money was his. To thee then also hath God given, that thou mightest traffic for Heaven. Make not then the exceeding greatness of His love to man a cause of ingratitude.
Consider of what prayer it were a worthy object, to be able to find after baptism a way to do away one's sins. If He had not said this, Give alms, how many would have said, Would it were possible to give money, and so be freed from the ills to come! But since this hath become possible, again are they become supine.
"But I give," thou sayest. And what is this? Thou hast not yet given as much as she, who cast in the two mites; or rather not so much as the half, nor a very small part of what she gave, but thou layest out the greater part on useless expenses, on banquets, and drunkenness, and extreme extravagance; now bidding, now bidden; now spending, now constraining others to spend; so that the punishment is even rendered twofold for thee, both from what thyself doest, and what thou movest others to do. See at any rate how He Himself blames His servant for this. "For he eateth," He saith, "and drinketh with the drunken." For not the drunken only, but those that are with them, doth He punish, and very fitly, because (together with corrupting their own selves) they make light also of the salvation of others. But nothing does so much provoke God, as for us to be inclined to overlook the things that concern our neighbor. Wherefore showing His anger, He commands him to be cut asunder. Therefore He also affirmed love to be a distinguishing mark of His disciples, since it is altogether necessary that he who loveth should take thought for the things of his beloved.
To this way then let us hold, for this is especially the way that leads up to Heaven, which renders men followers of Christ, which makes them, as far as possible, like God. See at any rate how these virtues are more needful, which have their dwelling by this way. And, if ye will, let us make an inquiry into them, and let us bring forth the sentences from the judgment of God.
Let there be then two ways of most holy life, and let the one secure the goodness of him that practises it, but the other of his neighbor also. Let us see whether is the more approved and leads us to the summit of virtue. Surely he, who seeks his own things only, will receive even from Paul endless blame, and when I say from Paul, I mean from Christ, but the other commendations and crowns. Whence is this evident? Hear what His language is to one, what to the other. "Let no man seek his own, but every man another's wealth."41 Seest thou he rejects the one, and brings in the other? Again, "Let every one of you please his neighbor for good to edification." Then comes also the praise beyond words with an admonition, "For even Christ pleased not Himself."42
Even these judgments then are sufficient to show the victory; but that this may be done even superabundantly, let us see amongst good works, which are confined to ourselves, and which pass over from us to others also. Fasting then, and lying on the bare ground, and keeping virginity, and a self-denying life, these things bring their advantage to the persons themselves who do them; but those that pass from ourselves to our neighbors are almsgiving, teaching, charity. Hear then Paul in this matter also saying, "Though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not charity, I am nothing profiled."43
6. Seest thou it in itself gloriously celebrated, and crowned?
But if ye be willing, from a third point also let us compare them; and let the one fast, and deny himself, and be a martyr, and be burnt to death, but let another delay his martyrdom for his neighbor's edification; and let him not only delay it, but let him even depart without martyrdom; who will be the more approved after his removal hence? We need not have many words, nor a long circumlocution. For the blessed Paul is at hand, giving his judgment, and saying, "To depart and to be with Christ is better, nevertheless to abide in the flesh is more needful for you;"44 even to his removal unto Christ did he prefer his neighbor's edification. For this is in the highest sense to be with Christ, even to be doing His will, but nothing is so much His will, as that which is for one's neighbor's good.
Wilt thou that I tell thee a fourth proof also of these things? "Peter, lovest thou me," saith He; "Feed my sheep:"45 and having asked him a third time, declared this to be an infallible proof of love. But not to priests only is this said, but to every one of us also, who are also entrusted with a little flock. For do not despise it, because it is a little flock: For "my Father," He saith. "hath pleasure in them."46 Each of us hath a sheep, let him lead that to the proper pastures. And let the man, as soon as he has risen from his bed, seek after nothing else, but how He may do and say something whereby he may render his whole house more reverent. The woman again, let her be indeed a good housekeeper; but before attending to this, let her have another more needful care, that the whole household may work the works of Heaven. For if in worldly matters, before attending to the affairs of our household, we labor diligently to pay public dues, that we may not for our undutifulness in these matters be beaten and dragged to the market places, and suffer ten thousand unseemly things; much more ought we to do this in things spiritual, and to render what is due to God, the King of all, first, that we may not come to that place, "where is gnashing of teeth."
And after these virtues let us seek, which together with our own salvation will be able in the greatest degree to profit our neighbor. Such is almsgiving, such is prayer, or rather even this latter is by the former made efficacious, and furnished with wings. "For thy prayers," it is said, "and thine alms are come up for a memorial before God."47 But not prayers only, but fasting also hath its strength from hence. Shouldest thou fast without almsgiving; the act is not so much as counted for fasting; but such a one is worse than a gluttonous man and a drunkard; and so much worse, as cruelty is a more grievous thing than luxury. And why do I speak of fasting? Though thou practise self-denial, though thou practise virginity, thou art set without the bridechamber. if thou hast not almsgiving. And yet what is equal to virginity, which not even in the new dispensation hath come under the compulsion of law, on account of its high excellence? but nevertheless it is cast out, when it hath not almsgiving. But if virgins are cast out, because they have not this in due abundance, who will be able without this to obtain pardon? There is no man, but he must quite of necessity perish, who hath not this.
For, if in worldly matters no man lives for himself, but artisan, and soldier, and husbandman, and merchant, all of them contribute to the common good, and to their neighbor's advantage; much more ought we to do this in things spiritual. For this is most properly to live: since he at least who is living for himself only, and overlooking all others, is useless, and is not so much as a human being, nor of our race.
What then, thou wouldest say, if I neglect my own interests, while seeking after the good of the rest? It is not possible, for one who seeks after the good of the rest to overlook his own; for he who seeks after the good of the rest pains no man, but pities all, helps them to the utmost of his powers; will rob no man, will covet the goods of no man, will not steal, will not bear false witness; will abstain from all wickedness, will apply himself to all virtue, and will pray for his enemies, and do good to them that plot against him, and will neither revile any, nor speak ill of them, though he hear from them ten thousand evil things; but will speak the words of the apostle: "Who is weak, and I am not weak? who is offended, and I burn not?"48 But when looking to our own good, it is not quite sure that the good of the rest will follow.
By all which things being persuaded that it is not possible for one to be saved, who hath not looked to the common good, and seeing this man that was cut asunder, and him that buried his talent, let us choose this way, that we may also attain unto eternal life, unto which God grant we may all attain, by the grace and love towards man of our Lord Jesus Christ, to whom be glory, world without end. Amen.