HOMIL. 3. ▼. 42. v. 43. 954 Drift of the questions concerning David. For having asked them first, since they answered not the truth concerning Him; (for they said He was a mere man,) to overthrow their mistaken opinion, He thus introduces David proclaiming His Godhead. For they indeed supposed that He was a mere man, wherefore also they said, the Son of David; but He to correct this brings in the Prophet witnessing to His being Lord, and the genuineness of His Sonship, and His equality in honour with His Father. And not even at this doth He stop, but in order to move them to fear, He adds what followeth also, saying, Till I make Thine enemies Thy footstool; that at least in this way He might gain them over. And that they may not say, that it was in flattery he so called Him; and that this was a human judgment, see what He saith, How then doth David in Spirit call Him Lord? See how submissively He introduces the sentence and judgment concerning Himself. First, He had said, What think ye? Whose Son is He? so by a question to bring them to an answer. Then since they said, the Son of David, He said not, "And yet David saith these things," but again in this order of a question, How then doth David in Spirit call Him Lord, in order that the sayings might not give offence to them. Wherefore neither did He say, What think ye of Me, but of Christ. For this reason the Apostles also reasoned submissively, saying, Let us speak freely of the Patriarch 1Acts 2, David, that he is both dead and buried1. 29. And He Himself too in like manner for this cause introduces the doctrine in the way of question and inference, v. 44. saying, How then doth David in Spirit call Him Lord, saying, The Lord said unto My Lord, Sit Thou on My right v. 45. hand, until I make Thy foes Thy footstool; and again, If David then call Him Lord, how is He then his Son; not taking away the fact that He is his Son, away with the thought; for He would not then have reproved Peter for this; but to correct their secret thoughts. So that when He saith, How is He his Son? He meaneth this, not so as ye It may be in this view that it is said of St. Paul, immediately on his conversion, that he preached Christ in the synagogues, that He is the Son of God.' Acts 9, 20. b For being unwilling to admit what belonged to His Humanity; Matt. 16, 22. 23. Vainglorious rulers slower to learn than the people. 955 XXII. say. For they said, that He is Son only, and not also MATT. Lord. And this after the testimony, and then submissively, 46. If David then call Him Lord, how is He his Son? But, nevertheless, even when they had heard these things, they answered nothing, for neither did they wish to learn any of the things that were needful. Wherefore He Himself addeth and saith, that He is his Lord. Or rather not even this very thing doth He say without support, but having taken the Prophet with Him, because of His being exceedingly distrusted by them, and evil reported of amongst them. To which fact we ought to have especial regard, and if any thing be said by Him that is lowly and submissive, not to be offended, for the cause is this, with many other things also, that He talks with them in condescension. Wherefore now also He delivers His doctrine in the manner of question and answer; but He darkly intimates even in this way His dignity. For it was not as much to be called Lord of the Jews, as of David. But mark thou also, I pray thee, how seasonable it is. For when He had said, There is one Lord, then He spake of Himself that He is Lord, and shewed it by prophecy, no more by His works only. And He sheweth the Father Himself taking vengeance upon them in His behalf, for He saith, Until I make Thine enemies Thy footstool, and great unanimity even hereby on the part of Him that begat Him towards Himself, and honour. And upon His reasonings with them He doth set this end high and great, and sufficient to close fast their mouths. For they were silent from thenceforth, not willingly, but from their having nothing to say; and they received so deadly a blow, as no longer to dare to attempt the same things any more. For no one, it is said, durst from that day v. 46. forth ask Him any more questions. And this was no little advantage to the multitude. Therefore also unto them doth He henceforth direct His word, having removed the wolves, and having repulsed their plots. For those men gained nothing, taken captive by vainglory, and having fallen upon this terrible passion. For terrible is See the parallel place, Mark 12, 37. where it is added, The common people heard Him gladly. LXXI. 3. 956 Evils of vainglory in good works. HOMIL. this passion and many-headed, for some set their heart upon power for the sake of this, some on wealth, some on strength. But proceeding in order it goes on unto almsgiving also, and fasting, and prayers, and teaching, and many are the heads. of this monster. But to be vainglorious indeed about those other things is nothing wonderful; but to be so about fasting and prayer, this is strange and lamentable. But that we may not again blame only, come and let us tell the means, by which we shall avoid this. Against whom shall we prepare to contend first, against those that are vainglorious of money, or those of dress, or those of places of power, or those of sciences, or those of art, or those of their person, or those of beauty, or those of ornaments, or those of cruelty, or those of humanity and almsgiving, or those of wickedness, or those of death, or those after death? For indeed, as I have said, this passion hath many links, and goes on beyond our life. For such a one, it is said, is dead, Távas. and that he may be held in admiration, hath charged that such and such things be done; and therefore such a one is poor, such a one rich. πλεκτ For the grievous thing is this, that even of opposite things is it made up. Against whom then shall we stand, and set ourselves in array first? For one and the same discourse suffices not against all. Will ye then that it be against them that are vainglorious about almsgiving? To me at least it seems well; for exceedingly do I love this thing, and am pained at seeing it marred, and vainglory plotting against it, like a pandering nurse against some royal damsel. For she feeds her indeed, but for disgrace and mischief, prostituting her, and commanding her to despise her father; but to deck herself to please unholy and often despicable men; and invests her with such a dress, as strangers wish, disgraceful, and dishonourable, not such as the father. Come now, then, let us take our aim against these; and let there be an almsgiving made in abundance for display to the multitude. Surely then, first vainglory leads her out of her Father's chamber. And whereas her Father requires not The soul prostituted in seeking man's praise. 957 XXII. 46. to appear so much as to the left hand', she displays her to MATT. the slaves, and to the vulgar, that have not even known her. Seest thou a harlot, and pander, casting her into the love Matt. of foolish men, that according as they require, so she may order herself? Dost thou desire to see how it renders such a soul not a harlot only, but insane also? Mark then her mind. For when she lets go heaven and runs after fugitives and menial slaves, pursuing throngh streets and lanes them that hate her, the ugly and deformed, them that are not willing so much as to look at her, them that, when she burns with love towards them, hate her, what can be more insane than this? For no one do the multitude hate so much, as those that want the glory they have to bestow. Countless accusations at least do they frame against them, and the result is the same, as if any one were to bring down a virgin daughter of the king from the royal throne, and to require her to prostitute herself to gladiators, who abhorred her. These then, as much as thou pursuest them, so much do they turn away from thee; but God, if thou seek the glory that cometh from Him, so much the more both draws thee unto Himself, and commends thee, and great is the reward He renders unto thee. 6, 3. But if thou art minded in another way also to discern the mischief thereof, when thou givest for display and ostentation, consider how great the sorrow that then comes upon thee, and how continual the desponding, while Christ's voice is heard in thine ears, saying, "Thou hast lost all thy reward."2 Matt. For in every matter indeed vainglory is a bad thing, yet 6, 1. most of all in beneficence, for it is the utmost cruelty, making a show of the calamities of others, and all but upbraiding those in poverty. For if to mention one's own good actions is to upbraid, what dost thou think it is to publish them even to many others. How then shall we escape the danger? If we learn how to give alms, if we see after whose good report we are to seek. For tell me, who has the skill of almsgiving? Plainly, it is God, Who hath made known the thing, Who best of all knows it, and practises it without limit. What then? If thou art learning to be a wrestler, to whom dost thou look? 958 Good works should be done in the presence of God our Teacher. HOMIL. Or to whom dost thou display thy doings in the wrestling LXXI. school, to the seller of herbs, and of fish, or to the trainer? 4. And yet they are many, and he is one. What then, if while he admires thee, others deride thee, wilt thou not with him deride them? What, if thou art learning to box, wilt thou not look in like manner to him who knows how to teach this? And if thou art practising oratory, wilt thou not accept the praise of the teacher of rhetoric, and despise the rest. How then is it other than absurd, in other arts to look to the teacher only, but here to do the contrary? although the loss be not equal. For there, if you wrestle according to the opinion of the multitude, and not that of the teacher, the loss is in the wrestling; but here it is in eternal life. Thou art become like to God in giving alms; be thou then like Him, in not making a display. For even He said, when healing, that they should tell no man. But dost thou desire to be called merciful amongst men? And what is the gain? The gain is nothing; but the loss infinite. For these very persons, whom thou callest to be witnesses, become robbers of thy treasures that are in the heavens; or rather not these, but ourselves, who spoil our own possessions, and scatter what we have laid up above. Where moth O new calamity! this strange passion. corrupteth not, nor thief breaketh through, vainglory scattereth. This is the moth of those treasures there; this the thief of our wealth in heaven; this steals away the riches that cannot be spoiled; this mars and corrupts all. For because the devil saw that that place is impregnable to thieves and to the worm, and the other plots against them, he by vainglory steals away the wealth. But dost thou desire glory? Doth not then that suffice thee which is given by the receiver himself, that from our gracious God, but dost thou set thine heart on that from men also? Take heed, lest thou undergo the contrary, lest some condemn thee as not shewing mercy, but making a display, and seeking honour, as making a show of the calamities of others. For indeed the shewing of mercy is a mystery. Shut therefore the doors, that none may see what it is not pious |