Meletius, Archbishop of Antioch

And in the hearing of all the people, etc. After he had confuted the Pharisees, who erred from malice, and the Sadducees, who erred from ignorance, here thirdly he instructs the disciples in prudence. And since prudence consists in three things, namely in caution against evil, choice of the good, and foresight of the future: therefore this part has three parts. In the first of which he instructs the disciples in caution against evils; in the second he invites them to the choice of better things, at the passage: And looking up, he saw, etc.; and in the third, to foresight of future things, at the passage: And as some were speaking of the temple, etc.

He therefore instructs the disciples in caution against evils that were in the scribes and Pharisees, lest by their example they should turn aside from the path of truth: and this indeed he does by calling the disciples back from the fourfold vice of the scribes, namely from adornment of clothing, ambition for honors, appetite for riches, and simulation of virtues. The first pertains to wantonness, the second to vainglory, the third to avarice, the fourth to fraudulence: to which four, as to the four wheels of Pharaoh's chariot, all evils can be reduced.

First, therefore, as regards the adornment of clothing, which was the manifest vice of the scribes, he says: And in the hearing of all the people, he said to his disciples: Beware of the scribes, who desire to walk in long robes. Now he said in the hearing of all the people because this was a manifest vice, and therefore to be rebuked openly, according to that passage in First Timothy 5: "Those who sin, rebuke before all, that the rest also may have fear"; and this he said in their presence, lest he act against that passage in Leviticus 19: "You shall not curse the deaf," etc. Now he speaks more about the scribes because they were more effective in doing harm, since they seemed to be men worthy of trust in word and to be imitated in example. Hence the Gloss: "For a twofold reason we are commanded to beware of those desirous of vainglory: lest we be deceived by their pretense, or lest we be inflamed by their example to the love of temporal things." One must therefore take heed lest anyone imitate them in the adornment of clothing, which is understood by the term long robes. For long robes are said to be the white and long garments that the scribes used: hence the Gloss on this: "They desire to walk in long robes, that is, to go forth in public clothed in finer garments: which is reproved in the rich man, who was clothed in purple and fine linen." And therefore Augustine says in the Rule: "Do not seek to please by clothing, but by conduct"; and Sirach 11: "Never glory in clothing"; and First Timothy, the last chapter: "Having food and clothing, let us be content with these."

Second, as regards the ambition for honors, which was a vice of the scribes to be detested, he adds: And they love greetings in the marketplace, as regards glory in word, as if to say that they wish to be greeted in a public place first in time, with a louder voice, and with a bowed head: against which, above in the tenth chapter: "Salute no man by the way," etc. And the chief seats in the synagogues, as regards glory in office: against which, Ecclesiasticus seven: "Seek not from a man leadership, nor from a king the seat of honor." And the first places at feasts, as regards glory in sign: against which, above in the fourteenth chapter: "When you are invited to a wedding, recline in the last place." Now he reproves the scribes, not because to be greeted is evil, or to be placed upon a seat, or to be seated in the first place at a feast, but because such desire and such glorying deservedly ought to be reproved. Whence Bede: "He does not forbid being greeted in the marketplace or the first seats to those to whom they are owed by order of office, but to those who love them unduly. For he rebukes the disposition, not the rank." Therefore what is censured in the scribes is not the excellence of dignity, but the ambition for honor. For in these things truth has no place, according to that saying of John five: "How can you believe, who receive glory from one another, and do not seek the glory that is from God alone"? And concerning this glory, Hosea four: "I will change their glory into shame." And such glory ought to be despised: Isaiah twenty-three: "The Lord of hosts has devised this, to bring down the pride of all glory, and to bring to shame all the renowned of the earth"; and First Maccabees two: "The glory of a sinful man is dung and worms: today he is exalted, and tomorrow he shall not be found."

To keep the company of the holy disciples free from disgraceful faults, he usefully testifies. He says, "Beware of the scribes and Pharisees." That means do not expose yourselves to be the prey of their vices and do not be partakers of their disregard of God. What was their custom? They walked in the streets beautifully clothed, dragging with them a pompous dignity to catch the praises of those who saw them. While they were wicked and their hearts were full of all dishonesty, they falsely assumed to themselves the reputation of piety. With solemn ways not based on reality, they diligently lengthened their prayers, supposing that unless they used many words, God would not know what their requests were. The Savior of all did not permit his worshipers to act so shamefully. He said, "When you pray, do not babble as the heathen do. They think that they will be heard for their many words." He commanded them to be humble and not lovers of boasting. He commanded them not to pay any regard to the desire of empty glory but rather to seek the honor that comes from above, from God. In such ways, he deposits the knowledge of his mystery. He also appoints instructors of others, as possessing an exact and blameless knowledge of the sacred doctrines. He makes them to know how David's Son is also David's Lord. We also will classify ourselves with them, God the Father illuminating us with divine light in Christ.

The passions of the Scribes were the love of vainglory and the love of gain. That the disciples should avoid these hateful crimes, He gives them this warning, and adds, And love greetings in the markets.

When all the people were listening, he said to his disciples: Beware of the scribes who wish to walk in long robes, and love greetings in the marketplaces, the best seats in the synagogues, and the places of honor at banquets. To walk in stoles means to proceed to the public adorned in more distinguished garments. In which among other things, the rich man who feasted sumptuously every day is described as having sinned (Luke 16). However, it should be noted that he does not forbid those whose duty these things properly belong to, to be greeted in the forum, or to sit in the first places, or to recline at banquets; but rather, he teaches that those who, whether having them or not, unjustly love these things, are to be considered as reprobate by every faithful person, rightly censuring the mind and not the rank. Nonetheless, it is not without fault if those wish to engage in lawsuits in the forum, who desire to be called teachers in the Synagogue in the seat of Moses. Truly, we are commanded to beware of those desirous of vain glory for two reasons: first, so that we are not led astray by their pretense, thinking that what they do is good, and second, that we are not inflamed by emulation, foolishly rejoicing in being praised for the good things they pretend.

He does not forbid those to sit first in the synagogue, or at the feast, to whom this dignity belongs by right, but He tells them to beware of those who love this unduly; denouncing not the distinction, but the love of it. Though the other also would not be free from blame, when the same men who wish to take part in the disputes in the market, desire also to be called masters in the synagogue. For two reasons we are bid to beware of those who seek after vain-glory, either lest we be led away by their pretences, supposing those things to be good which they do, or be inflamed with jealousy, desiring in vain to be praised for the good deeds which they pretend to.

[On the "Inner Ring" — the unwritten hierarchy of insiders that exists alongside every formal hierarchy, and which those who love the chief seats are always seeking to enter]

In all men's lives at certain periods, and in many men's lives at all periods between infancy and extreme old age, one of the most dominant elements is the desire to be inside the local Ring and the terror of being left outside. People who believe themselves to be free, and indeed are free, from snobbery, and who read satires on snobbery with tranquil superiority, may be devoured by the desire in another form. It may be the very intensity of their desire to enter some quite different Ring which renders them immune from the allurements of high life. An invitation from a duchess would be very cold comfort to a man smarting under the sense of exclusion from some artistic or communist coterie. Poor man—it is not large, lighted rooms, or champagne, or even scandals about peers and Cabinet Ministers that he wants: it is the sacred little attic or studio, the heads bent together, the fog of tobacco smoke, and the delicious knowledge that we—we four or five all huddled beside this stove—are the people who know.

Since He was sending the disciples as teachers into the world, He rightly urges them not to imitate the Pharisees in their love of glory, their love of preeminence, and in general their worldliness and people-pleasing. For to carefully seek out greetings in the marketplaces is characteristic of those who flatter every person they meet and curry a favorable opinion of themselves, or who use this as a means of collecting money.

For as He was sending them to teach the world, He rightly warns them not to imitate the pride of the Pharisees. Beware of the Scribes, who desire to walk in long robes, that is, to go forth into public, dressed in fine clothes, which was one of the sins remarked in the rich man. (Luke 16:19.)

Which is the way of those who court and hunt after a good reputation, or they do it for the sake of collecting money. It follows, And the chief seats in synagogues.

Those who devour the houses of widows, while feigning long prayers, will receive greater damnation. He did not simply say they will receive damnation, but added greater, to indicate that even those who stand praying in corners to be seen by men (Matthew VI) deserve damnation; but those who do these things more lengthily, as if acting more religiously, not only seeking praises from men but also money, will be punished with lengthier damnation. For there are those who, pretending to be righteous and of great merit before God, do not hesitate to take money from any weaklings troubled by the conscience of their sins, as if they would be their advocates in judgment for them. And while normally an outstretched hand assisting a poor person is helped by prayers, these people, primarily in their prayers, watch through the night to take a coin from the poor. To them, the curse of Judah is deservedly applicable: When he is judged, let him go out condemned, and let his prayer become a sin (Psalm CVIII). For he goes out condemned when he is judged, and his prayer turns into sin, who, now esteemed great among men, is found not only unable to intervene for others in the divine examination but not even able to avail by his own merits, and indeed those prayers by which he deceived the human judgment, he suffers punishment among crimes.

But they seek not only for praise from men, but money; for it follows, Who devour widows' houses, and for a show make long prayers. For pretending to be righteous and of great merit before God, they do not fail to receive large sums of money from the sick and those whose consciences are disturbed with their sins, as though they would be their protectors in the judgment.

Or because they seek from men praise and money, they are punished with the greater damnation.

Third, with respect to the appetite for riches, he adds: Who devour the houses of widows, and this through cupidity, whose voracity is never satisfied, and especially when carnality is joined to it. Therefore he says: Who devour the houses of widows, simultaneously implying the voracity of cupidity toward the house and of carnality toward the sex; and concerning these two, Proverbs thirty: "The horseleech has two daughters, crying: Give, give"; and immediately he adds: "Three things are insatiable, and a fourth that never says: Enough. Hell, the mouth of the womb, and the earth, which is never satisfied with water; fire never says: Enough"; because, as is said in Ecclesiastes five, "the covetous man shall not be satisfied with money, and he who loves riches shall reap no fruit from them." The devouring, therefore, is reprehensible on account of avarice, but association with widows is reprehensible on account of evil suspicion. Whence Chrysostom: "While he confounds the Jewish priests, he admonishes Christians not to remain with widows more than with others, because, even if the will is not evil, the suspicion nevertheless is evil." And Jerome to Nepotian: "Let the feet of women rarely or never wear out your threshold. All the maidens and virgins of Christ either equally ignore or equally love. See that you do not remain under the same roof, nor trust in past chastity. You cannot be more holy than David, nor stronger than Samson, nor wiser than Solomon. Remember always that woman cast the settler of paradise out of his possession." The scribes, therefore, are not to be imitated, neither with respect to carnality nor with respect to cupidity, because concerning the imitators of these, Second Peter two: "These are like irrational beasts," "enticing unstable souls, having a heart exercised in avarice, children of malediction, forsaking the right way they have gone astray, following the way of Balaam of Bosor, who loved the wages of iniquity." Against such the Lord is indignant, according to that passage in Isaiah three: "You have devoured the vineyard, and the spoil of the poor is in your house."

Fourth, with respect to the simulation of virtues, he adds: Feigning long prayer; the Gloss: "So that they may appear more religious, they pray at greater length, in order that from any who are weak and troubled by the consciousness of their sins, they may receive praises and money as though they were patrons."

But is prolonged prayer evil? Certainly not, since it is said above in the eighteenth chapter: "One ought to pray always"; and First Thessalonians 5: "Pray without ceasing." But this is said on account of simulation, because, since simulation and fraud are reprehensible in all things, they are most especially reprehended in those acts which ought above all to be done in truth: and such is the act of prayer: John 4, "Those who adore him must adore in spirit and truth." Concerning him, therefore, who prays fraudulently and with simulation, it is said in the Psalm: "Let his prayer be turned into sin," because, Jeremiah 48: "Cursed is he who does the work of God negligently." And therefore he adds: These shall receive greater damnation, because, as is said in Job 36, "dissemblers and the crafty provoke the wrath of God." Therefore Ecclesiasticus 1: "Be not a hypocrite in the sight of men," "lest God reveal your hidden things and cast you down in the midst of the synagogue." And therefore upon the scribes as hypocrites he pronounces woe seven times, Matthew 23: "Woe to you, scribes and Pharisees, hypocrites!" on account of their sevenfold simulation, on account of which they were worthy, together with their followers, to be cast down into eternal damnation, according to that passage of Apocalypse 19: "And the beast was apprehended, and with him the false prophet, who wrought signs before him, by which he seduced those who received the mark of the beast: and these two were cast alive into the pool of fire burning with sulphur. And all the birds were filled with their flesh."

Thrusting themselves also into the possessions of widows, they grind down their poverty, not content to eat as it may be afforded them, but greedily devouring; using prayer also to an evil end, they thus expose themselves to a heavier condemnation; as it follows, These shall receive the greater damnation.

"They devour," He says, "the houses of widows," filling their bellies and squandering beyond what is proper. And the pretext for this is seemingly pious. For, under the pretense of prayer and spiritual benefit, they teach not fasting, but drunkenness and gluttony, and for this, He says, "they will receive the greater condemnation," because they not only do evil, but also cloak it with prayer. Their appearance is pious, yet they make virtue a pretext for wickedness. Therefore they deserve even greater condemnation, since they bring reproach upon what is good. Widows ought to be pitied, but these men enter their houses supposedly to bless them with lengthy prayers. Meanwhile, the widows are compelled on account of their visits to bear expenses, and are thus ruined.

Because they not only do what is evil, but make a pretence of prayer, so making virtue an excuse for their sin. They also impoverish widows whom they were bound to pity, by their presence driving them to great expenses.

Third, with respect to the praise of the offering made by the widow, he adds: And he said: Truly I say to you, that this poor widow has put in more than all of them, that is, she gave more abundantly. For he gives more abundantly who gives from a greater heart. Whence Gregory: "The hand is not empty of a gift when the treasury of the heart has been filled with good will." For this widow was of the number of those about whom it is said in Second Corinthians 8: "I bear them witness according to their power, that beyond their power they were willing." Whence Chrysostom: "Let no one say: I cannot give alms. You are not poorer than that widow, you are not more unlearned than Peter and John. The talents of each person consist either in preeminence in teaching, or in money, or in any occupation"; and afterwards: "Nothing is so pleasing to God as to live for the common benefit." On account of which also First Peter 4: "Each one, as he has received grace, ministering it to one another." Whence, just as he who leaves behind few things in reality and wills to have nothing in desire is said to leave all things, as Peter, Matthew 19: "Behold, we have left all things"; just as he who is subject to nothing has all things and abounds, as Paul, Second Corinthians 6: "As having nothing, yet possessing all things"; and Philippians last chapter: "I have all things and abound"; so he who gives with a great heart is said to give abundantly, according to that saying in Second Corinthians 8: "In much trial of tribulation, the abundance of their joy abounded, and their very deep poverty abounded unto the riches of simplicity."

But you who are such as this, cannot labour in the Church. For your eyes, overcast with the gloom of blackness, and shadowed in night, do not see the needy and poor. You are wealthy and rich, and do you think that you celebrate the Lord's Supper, not at all considering the offering, who come to the Lord's Supper Without a sacrifice, and yet take part of the sacrifice which the poor man has offered? Consider in the Gospel the widow that remembered the heavenly precepts, doing good even amidst the difficulties and straits of poverty, casting two mites, which were all that she had, into the treasury; whom when the Lord observed and saw, regarding her work not for its abundance, but for its intention, and considering not how much, but from how much, she had given, He answered and said, "Verily I say unto you, that that widow hath cast in more than they all into the offerings of God. For all these have, of that which they had in abundance, cast in unto the offerings of God; but she of her penury hath cast in all the living that she had," Greatly blessed and glorious woman, who even before the day of judgment hast merited to be praised by the voice of the Judge! Let the rich be ashamed of their barrenness and unbelief. The widow, the widow needy in means, is found rich in works. And although everything that is given is conferred upon widows and orphans, she gives, whom it behoved to receive, that we may know thence what punishment, awaits the barren rich man, when by this very instance even the poor ought to labour in good works. And in order that we may understand that their labours are given to God, and that whoever performs them deserves well of the Lord, Christ calls this "the offerings of God," and intimates that the widow has cast in two farthings into the offerings of God, that it may be more abundantly evident that he who hath pity on the poor lendeth to God.

This may perhaps irritate some among the rich. We will therefore address a few remarks to them. You delight, O rich person, in the abundance of your possessions.… You offer not so much in proportion to your means as merely that which when you give, you will never miss—out of great abundance, a little. The woman offered two farthings, but she possessed nothing more than what she offered. She had nothing left. With empty hand but a hand bountiful of the little she possessed, she went away from the treasury. Did she not therefore justly carry off the crown? Did not the decree of superiority come to her by a holy judgment? Did she not surpass your bountifulness, in regard at least of her readiness?

She offered two oboli, which with the sweat of her brow she had earned for her daily living, or what she daily begs for at the hands of others she gives to God, showing that her poverty is fruitful to her. Therefore does she surpass the others, and by a just award receives a crown from God; as it follows, Of a truth I say unto you, that this poor widow hath cast in more, &c.

(Hom. 1. in Ep. ad Heb., Hom. 28.) For God regarded not the scantiness of the offering, but the overflowing of the affection. Almsgiving is not the bestowing a few things out of many, but it is that of the widow emptying, herself of her whole substance. But if you cannot offer as much as the widow, at least give all that remains over.

For all these out of their abundance have cast into the gifts of God; but she out of her poverty has cast in all the livelihood that she had. The Jew casts into the gifts of God out of his abundance, who, presuming on his own righteousness, prays thus with himself: "God, I thank you that I am not like other men, extortioners, unjust, etc." (Luke 18). But the Church casts her whole livelihood into the gifts of God, understanding that everything she lives by is not of her own merit, but the gift of God, saying, "God, be merciful to me, a sinner." (Luke 18). And elsewhere: "My strength I will guard for you, for you, O God, are my protector, my God, His mercy will go before me." (Psalms 58).

For whatever we offer with an honest heart is well pleasing to God, who hath respect unto the heart, not the substance, nor does He weigh the amount of that which is given in sacrifice, but of that from which it is taken; as it follows, For all these have cast in of their abundance, but she all that she had.

Fourth, with respect to the assignment of the reason and cause, he subjoins: For all these out of their abundance have cast into the gifts of God: and they fulfilled that precept above in chapter 11: "But yet that which remains, give as alms"; by which it is commanded to give out of one's abundance, as John said above in chapter 3: "He who has two tunics, let him give one to him who has none."

But she out of her want has cast in all the living that she had: and thus she fulfilled a counsel, because she reserved nothing for herself, but gave everything, so that she might begin to be an evangelical woman, fulfilling that counsel of the Lord, above in chapter 18: "If you wish to be perfect, go and sell all that you have." She was no longer anxious about the morrow, as is said in Matthew 6: "Be not anxious for the morrow"; "sufficient for the day is its own evil."

But it seems that this widow for this reason is not to be praised but rather to be blamed, because she did not keep the mean, because she exposed herself to danger, because she neglected the order of charity, against that word of the Apostle: "Not that there should be relief for others and affliction for you, but from equality. In the present time let your abundance be a supplement to their want," Second Corinthians eight. — But she is praised by the divine mouth for this reason: because she placed her hope in Christ and fulfilled the divine counsel, because she preferred the worship of God to her own private advantage. Although according to human judgment her almsgiving may not seem to have been discreet, nevertheless it was most prudent, since by giving everything she became an imitator of Christ, of whom it is said in Second Corinthians eight: "You know the grace of our Lord Jesus Christ, that for your sake he became poor, though he was rich, so that by his poverty you might become rich." Where therefore Christ promises the reward, there is no danger; where he gives the example, the mean is not abandoned, because he himself is the center of all perfection; where he approves the affection, the order of charity is not disturbed, indeed it is fulfilled, because, as is said in First Corinthians thirteen, "charity does not seek the things that are its own." — From these things it is gathered that to relinquish everything is not a vice but a perfection, because the root of meriting principally regards the affection of the heart, and because God accepts the fervor of the heart more than the magnitude of the gift. As a sign of which it is said in Genesis four: "The Lord had regard for Abel and for his offerings, but for Cain and for his offerings he had no regard." And therefore against the one who is of evil will, trusting in almsgiving, it is said in Ecclesiasticus seven: "Do not bind upon yourself double sins," and: "Do not say: God will look upon the multitude of my gifts, and when I offer to God most high, he will accept my gifts"; because, in Ecclesiasticus thirty-four, "the Most High does not approve the gifts of the wicked," but, as is said in the Psalm, "the sacrifice to God is a contrite spirit, a contrite and humbled heart," up to that point: "calves upon your altar."

These things have been said according to the letter; but according to the moral sense, by this poor widow, whom the Lord Jesus most kindly regards, is understood the soul that withdraws from the love of temporal things: which is therefore called a widow, because when it clung to the world, it had a husband, but now is as it were a widow and a poor woman: a widow indeed, because she is separated from the world with respect to the affection of carnality: the Psalm: "Blessing, I will bless her widow; I will satisfy her poor with bread." And this widow places all her delight in Christ, according to that passage of First Timothy, chapter five: "She who is truly a widow and desolate, let her hope in God and persist in prayers and supplications night and day." - And she is a poor woman, because she is separated from the world with respect to the affection of earthliness: of whom Isaiah, chapter fifty-four says: "O poor one, tossed by tempest, without any consolation." It belongs therefore to such a one to offer God two small coins, that is, the mortification of the flesh, insofar as she is a widow, according to that word of the Apostle in Romans, chapter twelve: "I beseech you through the mercy of God, that you present your bodies as a living sacrifice, holy, pleasing to God, your reasonable service"; and to offer poverty of spirit, insofar as she is a poor woman; First Chronicles, chapter twenty-two: "Behold, in my poverty I have prepared the expenses of the house of the Lord." Concerning this twofold small coin to be offered, Second Corinthians, chapter seven: "Let us cleanse ourselves from all defilement of flesh and spirit, perfecting sanctification in the fear of God."

But according to the allegorical sense, by the rich are understood the Jews; whence the Gloss: "The rich, who cast gifts into the treasury, are the Jews, who are puffed up concerning the justice of the Law," according to that word of the Apostle in Romans, chapter ten: "Being ignorant of the justice of God and seeking to establish their own, they have not submitted to the justice of God."

By the poor widow is understood the Church gathered from the gentiles; whence the Gloss: "The Widow, the Church, for whom her husband endured death and lives in the inner chambers of heaven, as if hidden from her eyes, as if dwelling in the region of another land." Therefore Ephesians five: "Husbands, love your wives, as Christ also loved the Church and delivered himself up for her, that he might sanctify her, cleansing her by the washing of water in the word of life"; and afterwards: "This sacrament is great: but I speak in Christ and in the Church." The Jew therefore offers from abundance on account of presumption; whence the Gloss: "The Jew casts in from his abundance, who, presuming upon his own righteousness, prays thus within himself: God, I give you thanks that I am not like the rest of men," according to that passage above in the eighteenth chapter, where it treats of the Pharisee, who represents the Jewish people. But this widow offers all her living, because, as the Gloss says, "The Church casts all her living into the gifts of God: she who understands that everything by which she lives is not of her own merit but of the divine gift, saying: God, be merciful to me a sinner." Moreover, she offers two mites, that is, faith and charity, or twofold faith, namely concerning the Divinity and humanity, or twofold charity, namely of God and neighbor, according to that passage in Song of Songs four: "All of them bear twins, and none is barren among them." And these are mites on account of humility, but they are most acceptable to God; whence the Gloss: "In consideration of her frailty they are mites, but by the merit of pious intention they are more acceptable than all the works of the proud Jews, because, James four, 'God resists the proud, but gives grace to the humble.'"

In this widow, therefore, the holy Church is commended; no less commended are chastity, humility, and poverty, which three are the evangelical counsels and lead the soul to the highest perfection, which is especially to be chosen by the disciples of Christ.

A hermit said, 'One man eats a lot and is still hungry. Another eats a little and has had enough. The man who eats a lot and is still hungry has more merit than the man who eats the little that satisfies him.'

The Lord praises the widow more than all the rest, because she cast in all her substance out of her poverty. For two mites, it would seem, are insignificant, but for one who lived on alms they constituted her whole livelihood, for the widow was destitute. Thus the Lord bestows His reward, paying attention not to how much is given, but to how much remains. In the houses of the rich, who brought little and small offerings, far more remained, but her house was completely emptied, and nothing was left in it. Therefore she is truly worthy of greater praise than they. Some thought that by "the widow" one can understand every soul that has renounced its former husband, that is, the Old Law, but has not yet been deemed worthy of union with God the Word, and that instead of a pledge she offers the thin and meager faith possible for her and a good conscience. For together with faith one must also offer a good conscience, that is, a blameless life. And whoever comes to God with these seems to put in more than all those who are rich in learning and abound in pagan virtues.