Saturday of the 31st week after Pentecost

(Ambrosiaster. Serm. xii. 1.) Also like a wise master inculcating His doctrines as much by His own practice, as by word of mouth, He did that which He commanded all His disciples to do.

The order of regulars corresponds to the Angels, whose function is humility, for the members of regular orders must be more subject to their superior than a pupil to his master or a subject to his prelate, "for so it becomes us to fulfill all justice."

Whence on that passage in Matthew three: Thus it becomes us to fulfill; the Gloss: "that is, all humility, which is all justice." And Gregory in a Homily: "In the other things which you do, hold humility as the root of good work. For even if any works be present, they are nevertheless nothing unless they are seasoned with humility: for a wondrous action accompanied by pride does not elevate but weighs down. For he who gathers virtues without humility carries dust into the wind: and whence he is perceived to see, thence he is the more grievously blinded." The same: "Whatever you build grows entirely toward ruin, if before the mass of the structure you do not lay the foundations of humility."

The perfect ordering according to the rule of abundant justice is that not only should the inferior subject himself to the superior, and the equal to the equal, but also that the superior should voluntarily subject himself to the inferior, according to what is said in Matthew 3: Thus it becometh us to fulfill all justice: where the Gloss says: "Thus, by subjecting himself to a servant and an inferior, it becometh him to fulfill all justice, that is, humility, which is all justice. And this humility has three degrees: the first is to subject oneself to a greater, and this is called sufficient; the second is to subject oneself to an equal, and this is called abundant; the third is to be subject to a lesser, in which consists all justice. This Christ fulfilled." Since therefore a man is then perfectly subjected to another man when he voluntarily binds himself to obey the commands of another in those things that are according to God, especially of one who was not greater than he, but either equal, or sometimes even lesser — for every man surpasses another in some respect, at least according to the soul — hence it is that toward the perfection of the justice that orders according to the way of the dignative order, which runs according to the law of grace, whereby the greater regards himself as the lesser, obedience which is rendered by one man to another both concurs and contributes most greatly.

The Lord here is testing the faithful deference of service on the part of his servant, but he reveals the mystery of his dispensation by saying, "Let it be so now; for thus it is fitting for us to fulfill all righteousness," showing this to be true righteousness, that he the Lord and Master should fulfill in himself every sacrament of our salvation. Therefore the Lord did not want to be baptized for his own sake but for ours, in order to fulfill all righteousness. Indeed, it is only right that whatever someone instructs another to do, he should first do himself. Since the Lord and Master of the human race had come, he wanted to teach by his example what must be done for disciples to follow their Master and for servants their Lord.

For by Him must all righteousness have been fulfilled, by whom alone the Law could be fulfilled.

(Verse 15.) Without measure. He spoke beautifully, without measure, to show Christ in water, John to be baptized by Christ in spirit. Or differently, without measure: so that I, who assumed the form of a servant, may fulfill his humility. Otherwise, know that you shall be baptized by me in the day of my judgment. Without measure, says the Lord Jesus, I have another baptism by which I must be baptized. You baptize me in water, so that I may baptize you for me in your blood.

Beautifully said is that now, to show that as Christ was baptized with water by John, so John must be baptized by Christ with the Spirit. Or, suffer now that I who have taken the form of a servant should fulfil all that low estate; otherwise know that in the day of judgment thou must be baptized with my baptism. Or, the Lord says, 'Suffer this now; I have also another baptism wherewithal I must be baptized; thou baptizest Me with water, that I may baptize thee for Me with thy own blood.'

Righteousness; but he adds neither 'of the Law;' nor 'of nature,' that we may understand it of both.

To prove that this was to Him the last good work of those enjoined by the law, hear His own words: "For thus it becometh us to fulfill all righteousness." Now what He saith is like this: "We have performed all the duties of the law, we have not transgressed so much as one commandment. Since therefore this only remains, this too must be added, and so shall we 'fulfill all righteousness.'" For He here calls by the name of "righteousness" the full performance of all the commandments.

And he said not, "And art Thou baptized of me?" nay, for this he feared to say: but what? "And comest Thou to me?" What then doth Christ? What He did afterwards with respect to Peter, this did He then also. For so he too would have forbidden Him to wash his feet, but when he had heard, "What I do thou knowest not now, but thou shalt know hereafter," and "thou hast no part with me," he speedily withdrew from his determination, and went over to the contrary. And this man again in like manner, when he had heard, "Suffer it to be so now, for thus it becometh us to fulfill all righteousness," straightway obeyed. For they were not unduly contentious, but they manifested both love and obedience, and made it their study to be ruled by their Lord in all things.

And mark how He urges him on that very ground which chiefly caused him to look doubtfully on what was taking place; in that He did not say, "thus it is just," but "thus it becometh." For, inasmuch as the point unworthy of Him was in his mind chiefly this, His being baptized by His servant, He stated this rather than anything else, which is directly opposed to that impression: as though He had said, "Is it not as unbecoming that thou avoidest and forbiddest this? nay, for this self-same cause I bid thee suffer it, that it is becoming, and that in the highest degree."

And He did not merely say, "suffer," but He added, "now." "For it will not be so forever," saith He, "but thou shalt see me such as thou desirest; for the present, however, endure this." Next He shows also how this "becometh" Him. How then doth it so? "In that we fulfill the whole law;" and to express this He said, "all righteousness." For righteousness is the fulfilling of the commandments. "Since then we have performed all the rest of the commandments," saith He, "and this alone remains, it also must be added: because I am come to do away the curse that is appointed for the transgression of the law. I must therefore first fulfill it all, and having delivered you from its condemnation, in this way bring it to an end. It becometh me therefore to fulfill the whole law, by the same rule that it becometh me to do away the curse that is written against you in the law: this being the very purpose of my assuming flesh, and coming hither."

In this he shows that Christ after this baptized John; which is expressly told in some apocryphal booksi. Suffer now that I fulfil the righteousness of baptism in deed, and not only in word; first submitting to it, and then preaching it; for so it becometh us to fulfil all righteousness. Not that by being baptized He fulfils all righteousness, but so, in the same manner, that is, as He first fulfilled the righteousness of baptism by His deeds, and after preached it, so He might all other righteousness, according to that of the Acts, All things that Jesus began both to do and to teach. (Acts 1:1.) Or thus, all righteousness, according to the ordinance of human nature; as He had before fulfilled the righteousness of birth, growth, and the like.

Or thus; It becometh us to fulfil all righteousness, that is, to give an example of perfect justification in baptism, without which the gate of the kingdom of heaven is not opened. Hence let the proud take an example of humility, and not scorn to be baptized by My humble members when they see Me baptized by John My servant. That is true humility which obedience accompanies; as it continues, then he suffered Him, that is, at last consented to baptize Him.

When he who is perfect according to the law was baptized with the baptism of John, he became the first to achieve the perfection of the law. For this reason even Christ, who was perfect in the law, was baptized with the baptism of John. For this reason he says, "For thus it is fitting for us to fulfill all righteousness."

The baptism of John was at one and the same time perfect and imperfect. It was perfect according to the precept of the law, but it was imperfect in that it did not supply remission of sins but merely made people fit for receiving the perfect one. For this reason, even Christ, since he was perfect with regard to the law, was baptized with this baptism, that is, the baptism of John. And he makes this clear, saying, "For thus it is fitting for us to fulfill all righteousness."

And Jesus answering said unto him, Let it be so now. Permit it now, He says. For there will be a time for us to have the glory that is befitting, even if we do not appear in such glory now. For thus it becometh us to fulfill all righteousness. "Righteousness" means the law. Human nature was accursed, Jesus says, because it was not able to fulfill the law. Therefore I have fulfilled all the other requirements of the law. One thing remains for Me to do, that I be baptized. When I have fulfilled this, I shall have delivered human nature from the curse. And this is befitting for Me to do.

Then he permitted Him; and Jesus, when He was baptized. He was baptized at the age of thirty; for by this age one has experienced all the sins. In the first ten years, there is great foolishness; in the second, during adolescence, the great flame of desire and anger; and in the years of adulthood, great avarice. Jesus waited for this age, therefore, so that He could fulfill the law in all the ages of a man, and sanctify us. Went up straightway out of the water. The Manichean heretics say that He left His body in the Jordan and thereafter displayed another, illusory, body. But their mouths are shut by this, for it says, "Jesus went up"; it was not another who went up, but He Who went down into the water. And lo, the heavens were opened unto Him. Adam had closed the heavens, but through Christ they are opened, so that you may learn, O reader, that when you are baptized, you, too, open the heavens.

Then he gives Christ's response. Note that John had done one thing, because he forestalled; and had said two things: "I need to be baptized by you, and do you come to me?" Yet Christ does not respond to these two things, but to the fact that he forestalled him; hence he says, "Let it be so now." He says, "now," because, according to Chrysostom, John was later baptized by Christ, not only with the baptism of fire but also of water. Or, "Let it be so for now," that I be baptized with the baptism of water, because I have to be baptized with another baptism, namely the baptism of the Passion: "I have another baptism with which to be baptized, and I am straitened until it be fulfilled" (Lk 12:50). John was also baptized with it by Christ, in as much as he died for justice, which is the same as dying for Christ. Or, "Let it be so now," when I bear the form of a servant, let me fulfill the requirements of humility; because when I will appear glorious, I will baptize you with the baptism of glory.

Then Christ responds to the reverence and says, "Let it be so now; for thus it is fitting for us to fulfill all justice." This is explained in three ways: first, "thus it is fitting to fulfill all justice," namely, through baptism. For it would come to pass that Christ would fulfill all justice both of the Law and of nature; but he willed to fulfill it in that way, because it is not fulfilled without baptism: "Unless a man be born again, he cannot enter the kingdom of heaven" (Jn 3:3). Remigius explains it this way: "for thus it is fitting for us to fulfill all justice." It behooves me to give an example of this sacrament, because the fullness of grace and of the virtues is given: "The river of God is full of water" (Ps 65:9), i.e., of grace. Or another way: "for thus it is fitting...," i.e., it is fitting to have perfect humility. The first degree is not to prefer oneself to an equal and to subject himself to one who is superior, which, of course, is a matter of necessity. The second is when he subjects himself to an equal. But it is perfect, when a prelate subjects himself to his inferior. And this is what he says: "for thus it is fitting...," i.e., to fulfill perfect humility. But although there was this difference between them, Christ prevailed. Hence he consented, i.e., permitted him to be baptized by him: "That humility is genuine which obedience does not abandon; for to resist obstinately is a sign of pride" (Gloss); "Rebellion is as the crime of idolatry" (1 Sam 15:23). For Jeremiah and Moses are praised for finally consenting.

You proposed a little question about the Gospel of Luke (Chapter 16, verse 1 et seq.): Who is the steward of iniquity who is praised by the voice of the Lord? When I wanted to know the reason for this and from which source it came, I examined the volume of the Gospel, and I found among other things that, as the tax collectors and sinners approached the Saviour to hear him, the Pharisees and scribes murmured, saying, "Why does this one receive sinners and eat with them?" (Luke 15:2). He spoke to them the parable of one hundred sheep, and one that was lost, which was found and carried back on the shoulders of the shepherd. And when it was proposed, he immediately said: "I tell you, there will be more joy in heaven over one sinner repenting than over ninety-nine righteous people who have no need for repentance." He also proposed another parable about ten drachmas lost and found, and he completed it with a similar ending. So I tell you, there will be joy in the presence of the Angels of God over one sinner repenting. He also proposed a third parable about a man who had two sons, and who divided his wealth between them. And when the younger son had lost his faculties and began to eat the pods that the pigs ate, he returned to his father, who accepted him. The envious elder brother, too, was rebuked by his father's voice, and he should have rejoiced because his brother was dead and had come back to life; he was lost, and he has been found. He spoke three parables against the Pharisees and Scribes who did not want to receive the repentance of sinners and the salvation of Publicans. He said also, he said to his disciples (Ibid. 16.1), without doubt, that he used a parable, just as before to the Scribes and Pharisees: by which parable he would exhort the disciples to mercy and would say in other words: Forgive and you shall be forgiven (Luke 6:7), so that you may ask boldly in the Lord's Prayer, Forgive us our debts as we also forgive our debtors (Matthew 6:12). Therefore, what is the parable that urges the disciples towards mercy? There was a certain rich man who had a steward (Luke 16:1), or a manager, for this is what οἰκονόμος means. The steward is properly the governor of the estate, from which he is also called a steward. The οἰκονόμος, however, is a dispenser of both money and fruits and all that the master possesses. Therefore, the most beautiful book of Xenophon's Oeconomica is not about the management of the estate but the management of the entire household (interpreted by Cicero). Therefore, this steward was accused before his master because he was squandering his master's property. When he was called, [the master] said: "What is this I hear about you? Give an account of your management, for you can no longer be steward." What did he say to himself? "What shall I do, since my master is taking the stewardship away from me? I am not strong enough to dig; I am ashamed to beg." I know what I will do, so that when I am removed from management, people may receive me into their houses." He called each one of his master's debtors to him and said to the first, "How much do you owe my master?" He said, "A hundred measures of oil. He said to him: take your bill, and sitting down quickly, write fifty. Then he said to another: And how much do you owe? Who answered: A hundred quarters of wheat. He said to him: take your bill, and write eighty. And the lord commended the unjust steward, forasmuch as he had done wisely: for the children of this world are wiser in their generation than the children of light. And I say to you: make unto you friends of the mammon of iniquity; that when you shall fail, they may receive you into everlasting dwellings. He that is faithful in that which is least, is faithful also in that which is greater: and he that is unjust in that which is little, is unjust also in that which is greater. If then you have not been faithful in the unjust mammon, who will trust you with that which is the true? And if you have not been faithful in that which is another's; who will give you that which is your own? No servant can serve two masters: for either he will hate the one, and love the other; or he will hold to the one, and despise the other. You cannot serve God and mammon. Now all these things were heard by the Pharisees, who were greedy, and they ridiculed him. I have put the entire text of this parable so that we do not seek understanding from elsewhere and strive to find certain persons in the parable, but we should interpret it as a parable, that is, a comparison, which is called "parabolē" because it is "thrown beside" or compared, and is like the shadow of the pre-existent truth. Therefore, if the steward of unjust mammon is praised by the voice of the Lord because he has prepared justice for himself from an unjust matter, and the Lord, having suffered losses, praises the prudence of the steward, when he has acted fraudulently towards the Lord but wisely for himself, how much more will Christ, who cannot suffer any loss and is inclined to mercy, praise his disciples if they are merciful towards those who will believe ((or have believed)) in them? Finally, after the parable, he said: And I tell you, make friends for yourselves with unjust mammon. Mammon, however, in the language of the Syriacs, not the Hebrews, means wealth, because it has been collected unjustly. If, therefore, well-dispensed iniquity turns into justice: how much more will divine speech, in which there is no iniquity, and which is entrusted to the apostles, if it is well-dispensed, raise its dispensers to heaven? Therefore it follows: "He who is faithful in the least, that is, in earthly things, will also be faithful in many, that is, in spiritual things. But whoever is unjust in small things, so as not to give to his brothers for their use what has been created by God for all, he will also be unjust in dividing spiritual wealth, so that he may divide the doctrine of the Lord not for necessity, but for persons." But if, he says, you do not manage well the perishable riches of the flesh, who will trust you with the true and eternal riches of the doctrine of God? And if you have been unfaithful in what belongs to someone else (but everything that belongs to this age is someone else's), who will give you what is yours? That is why he criticizes avarice and says that those who love money cannot love God. Therefore, even the Apostles, if they wish to love God, must hold money in contempt. So the scribes and Pharisees, who were greedy, understanding that the parable was directed at themselves, mocked Him, preferring the carnal things, which are certain and present, to the spiritual and future things, which are uncertain. Theophilus, the seventh Bishop of the Church of Antioch after the Apostle Peter, who compiled the sayings of the four Evangelists into one work, has spoken about this parable in his Commentaries. 'The rich man who had a steward, or manager, is Almighty God, who is richer than anything else. His steward is Paul, who learned the sacred Scriptures at the feet of Gamaliel (Act. 22. 3), and had received the Law of God to be dispensed.' When he had begun to persecute the believers in Christ, to bind them, to kill them, and to plunder all the substance of his Lord, he was rebuked by the Lord: Saul, Saul, why are you persecuting me? It is hard for you to kick against the pricks. (Acts 9:4-5). And he thought to himself: What should I do? Since I, who was a teacher and a steward, must become a disciple and a worker. I cannot dig. For I see that all the commandments of the Law, which were on the earth, are destroyed; and that the Law and the Prophets were fulfilled up to John the Baptist. I am ashamed to beg, that I, who was a teacher of the Jews, should be compelled to beg for instruction from a gentile and from the disciple Ananias. Therefore, I will do what I think is useful to me: so that after I am dismissed from my position, Christians will receive me into their homes. And those who formerly practiced the law, but had now believed in Christ, began to teach that the law was abolished, and that the prophets had foretold these things. And they taught that what had been done by those who kept the law, was worthy of nothing but contempt (Philippians 3:8). Then he called two of his debtors. The first owed him one hundred measures of oil, that is, those who had been gathered from the Gentiles and were in great need of God's mercy; and he made them write fifty in the document instead of one hundred, which was a special number for those who repented, and based on the Jubilee, and that parable in the Gospel in which one is forgiven five hundred denarii, and another fifty. However, he called the people of the Jews who were nourished on the wheat of God's commandments, and who owed him a hundred denarii, and he forced them to make eighty out of a hundred, that is, to believe in the resurrection of the Lord, which is contained in the number of the eighth day, and is completed in eight decades, so that he might pass from the Sabbath of the Law to the first Sabbath. For this reason, it is preached by the Lord that he did well, and that he was changed from the severity of the Law to the mercy of the Gospel for his salvation. And if you ask why he is called the steward of iniquity in the Law, which is from God, he was an unjust steward who indeed offered well, but did not divide well, believing in the Father, but persecuting the Son; having almighty God, but denying the Holy Spirit. Therefore, the Apostle Paul was wiser in transgressing the Law than the once children of light who, engaged in the observation of the Law, lost Christ who is the true light of God the Father. You can read what Ambrose, Bishop of Milan, thought about this place in his comments. I could not find an explanation of this parable in Origen and Didymus, and I am uncertain whether it has been abolished by the antiquity of the times or whether they did not write it themselves. To me, it seems according to my previous interpretation, that we ought to make friends for ourselves from the unjust mammon, not just any poor person, but those who can receive us into their homes and eternal dwellings, so that when we offer them small things, we may receive great things from them, and giving them what belongs to others, we may receive what belongs to us, and sow in blessing, so that we may reap blessings. For he who sows sparingly will also reap sparingly.

He who is faithful in little is also faithful in much. And he who is dishonest in little is also dishonest in much. There are those who, ignorant of the bowels of compassion and works of mercy owed to their neighbors, nonetheless rightly consider themselves faithful in chastity, vigils, prolonged prayer, full faith, fasting, and other virtues which the love of God tends to produce. But, as the judge himself attests, he who is faithful in little, that is, in sharing money with the poor, is also faithful in much, namely, in that act by which he desires particularly to adhere to the Creator, and become one spirit with Him. But he who neglects to rightly dispense the temporal things he possesses, empties the glory of the eternal which he boasts of for himself. For how can he who does not love his brother whom he sees love God whom he does not see (1 John IV)? And as the same says: If anyone has the world's goods and sees his brother in need yet closes his heart against him, how does God's love abide in him (1 John XIII)?

He who is faithful in the least, etc. After he has invited to piety from consideration of the reward to be obtained, here secondly he invites from consideration of the faithfulness to be preserved. For faithfulness is to be preserved in the dispensation of temporal goods, both on account of merit and demerit and on account of peril and loss.

First, therefore, as regards the consideration of the merit of faithfulness in such earthly things, he says: He who is faithful in the least is faithful also in the greater; as if to say: although these temporal things are to be despised as the least, nevertheless the faithful stewardship of them ought not to be despised, because faithfulness is the same in a great matter and a small one, and the faithful stewardship of temporal things disposes one toward the faithful stewardship and guardianship of spiritual and eternal things. Whence the Gloss: "He who is faithful in the least, that is, in sharing money with the poor, is faithful also in the greater, cleaving to the Creator." And therefore it is said to such a servant in Revelation 2: "Be faithful unto death, and I will give you the crown of life"; likewise in Matthew 25: "Well done, good and faithful servant, because you have been faithful over a few things, I will set you over many things: enter into the joy of your Lord." Whence faithfulness concerning small things establishes faithfulness also concerning great things; and conversely, unfaithfulness concerning the least things establishes unfaithfulness concerning greater things.

And therefore he adds: And he who is unjust in a little is unjust also in the greater. A little is rightly said of everything that is temporally possessed, both because of its small quantity: Wisdom 11: "For as a grain of the scales, so is the whole world before you"; and because of its small duration: Wisdom 5: "All these things have passed away like a shadow"; and the Psalm: "They have slept their sleep, and all the men of riches have found nothing in their hands," etc.; and because of its small delight: whence Gregory: "The goods of the present life are few, though they may seem many," because they are not without some admixture of trouble; but eternal goods are many, which are without all corruption. He therefore who is unjust in these things cannot have the charity of God, because for the sake of small things he despises the greatest. For he sells faith and justice for that which is worth nothing; whence Augustine: "Gain in the coffer, loss in the conscience: he took the garment and lost faith; he acquires money and has lost justice." By badly stewarding money, therefore, he loses happiness, he loses charity, he loses justice, which are the greatest gifts of God. Whence the Gloss: "He who does not well steward the temporal things he possesses empties out for himself the glory of eternal things, about which he boasts. For if he does not love his brother, whom he sees, God, whom he does not see, how can he love? And if one having substance sees his brother to have need, etc., how does the charity of the Father abide in him"? as is found in 1 John 3.

Good and evil both increase at compound interest. That is why the little decisions you and I make every day are of such infinite importance. The smallest good act today is the capture of a strategic point from which, a few months later, you may be able to go on to victories you never dreamed of. An apparently trivial indulgence in lust or anger today is the loss of a ridge or railway line or bridgehead from which the enemy may launch an attack otherwise impossible.

Thus then Christ taught those who abound in riches, earnestly to love the friendship of the poor, and to have treasure in heaven. But He knew the sloth of the human mind, how that they who court riches bestow no work of charity upon the needy. That to such men there results no profit of spiritual gifts, He shows by obvious examples, adding, He that is faithful in that which is least is faithful also in much; and he that is unjust in the least is unjust also in much. Now our Lord opens to us the eye of the heart, explaining what He had said, adding, If therefore ye have not been faithful in the unrighteous mammon, who will commit to your trust the true riches? That which is least then is the mammon of unrighteousness, that is, earthly riches, which seem nothing to those that are heavenly wise. I think then that a man is faithful in a little, when he imparts aid to those who are bowed down with sorrow. If then we have been unfaithful in a little thing, how shall we obtain from hence the true riches, that is, the fruitful gift of Divine grace, impressing the image of God on the human soul? But that our Lord's words incline to this meaning is plain from the following; for He says, And if ye have not been faithful in that which is another man's, who shall give you that which is your own?

But the conclusion of the whole discourse is what follows, Ye cannot serve God and mammon. Let us then transfer all our devotions to the one, forsaking riches.

Therefore this solitary and supreme Deity, by an exercise of reflection, brought forth the Logos first; not the word in the sense of being articulated by voice, but as a ratiocination of the universe, conceived and residing in the divine mind. Him alone He produced from existing things; for the Father Himself constituted existence, and the being born from Him was the cause of all things that are produced. The Logos was in the Father Himself, bearing the will of His progenitor, and not being unacquainted with the mind of the Father. For simultaneously with His procession from His Progenitor, inasmuch as He is this Progenitor's first-born, He has, as a voice in Himself, the ideas conceived in the Father. And so it was, that when the Father ordered the world to come into existence, the Logos one by one completed each object of creation, thus pleasing God. And some things which multiply by generation He formed male and female; but whatsoever beings were designed for service and ministration He made either male, or not requiring females, or neither male nor female. For even the primary substances of these, which were formed out of nonentities, viz., fire and spirit, water and earth, are neither male nor female; nor could male or female proceed from any one of these, were it not that God, who is the source of all authority, wished that the Logos might render assistance in accomplishing a production of this kind. I confess that angels are of fire, and I maintain that female spirits are not present with them. And I am of opinion that sun and moon and stars, in like manner, are produced from fire and spirit, and are neither male nor female. And the will of the Creator is, that swimming and winged animals are from water, male and female. For so God, whose will it was, ordered that there should exist a moist substance, endued with productive power. And in like manner God commanded, that from earth should arise reptiles and beasts, as well males and females of all sorts of animals; for so the nature of the things produced admitted. For as many things as He willed, God made from time to time. These things He created through the Logos, it not being possible for things to be generated otherwise than as they were produced. But when, according as He willed, He also formed (objects), He called them by names, and thus notified His creative effort. And making these, He formed the ruler of all, and fashioned him out of all composite substances. The Creator did not wish to make him a god, and failed in His aim; nor an angel,-be not deceived,-but a man. For if He had willed to make thee a god, He could have done so. Thou hast the example of the Logos. His will, however, was, that you should be a man, and He has made thee a man. But if thou art desirous of also becoming a god, obey Him that has created thee, and resist not now, in order that, being found faithful in that which is small, you may be enabled to have entrusted to you also that which is great.

Wherefore, brethren, by doing the will of the Father, and keeping the flesh holy, and observing the commandments of the Lord, we shall obtain eternal life. For the Lord saith in the Gospel, "If ye have not kept that which was small, who will commit to you the great? For I say unto you, that he that is faithful in that which is least, is faithful also in much." This, then, is what He means: "Keep the flesh holy and the seal undefiled, that ye may receive eternal life."

The Lord further teaches that wealth must be managed according to God's will. "Faithful in little," that is, one who managed well the property entrusted to him in this world, is faithful "also in much," that is, in the age to come he is also worthy of true riches. He calls earthly wealth "little," since it is truly small, even insignificant, because it is fleeting, and "much" he calls heavenly wealth, since it always abides and increases. Therefore, whoever proved unfaithful in this earthly wealth and appropriated for himself what was given for the common benefit of the brethren, that one will not be worthy of that much either, but will be rejected as unfaithful.

Second, as to the consideration of peril and loss, he adds: If therefore you have not been faithful in the unrighteous mammon, who will entrust to you that which is true? As if to say: the peril of badly dispensing these temporal goods is great, because through unfaithful dispensation one loses true riches. Whence the Gloss: "If you do not well dispense carnal riches, which slip away, who will give you true and eternal riches?" Now riches are called unrighteous mammon because, as the Gloss says, "the unrighteous mammon presides over riches, so as to tempt through them"; just as he tempted Ananias, of whom it is said in Acts 5: "Why has Satan tempted your heart," etc. That temptation was about theft; similarly it is said of Achan in Joshua 7. But that good is called true which always remains. For all these temporal things, because they pass away, are vain, according to Ecclesiastes 1: "Vanity of vanities, and all is vanity." But that which is true is the grace of God, or the glory of God, or rather God himself, who is the reward of the good; and therefore the Psalm says: "The truth of the Lord endures forever"; and again: "Your truth endures unto generation and generation." And in this truth beatitude consists, according to that saying of Augustine in the book of the Confessions: "Beatitude is joy in the truth"; for since "the true is that which is," he alone is pure truth, who says: "I am who I am," Exodus 3. And this true is neither granted nor entrusted except to the truthful and faithful; whence John 3: "Everyone who does evil hates the light and does not come to the light, lest his works be exposed. But he who does the truth comes to the light, that his works may be made manifest, because they have been done in God"; and John 8: "If you abide in my word, you shall know the truth, and the truth shall set you free." Great, therefore, is the peril of unfaithfulness in these small things, because for what is vain the true is lost, for what is small the great is lost.

In fine, He calls those the children of Abraham whom He sees to be laborious in aiding and nourishing the poor. For when Zacchaeus said, "Behold, the half of my goods I give to the poor; and if I have done any wrong to any man, I restore fourfold," Jesus answered and said, "That salvation has this day come to this house, for that he also is a son of Abraham." For if Abraham believed in God, and it was counted unto him for righteousness, certainly he who gives alms according to God's precept believes in God, and he who has the truth of faith maintains the fear of God; moreover, he who maintains the fear of God considers God in showing mercy to the poor. For he labours thus because he believes-because he knows that what is foretold by God's word is true, and that the Holy Scripture cannot lie-that unfruitful trees, that is, unproductive men, are cut off and cast into the fire, but that the merciful are called into the kingdom. He also, in another place, calls laborious and fruitful men faithful; but He denies faith to unfruitful and barren ones, saying, "If ye have not been faithful in the unrighteous mammon, who will commit to you that which is true? And if ye have not been faithful in that which is another man's, who shall give you that which is your own?"

For life does not arise from us, nor from our own nature; but it is bestowed according to the grace of God. And therefore he who shall preserve the life bestowed upon him, and give thanks to Him who imparted it, shall receive also length of days for ever and ever. But he who shall reject it, and prove himself ungrateful to his Maker, inasmuch as he has been created, and has not recognised Him who bestowed [the gift upon him], deprives himself of [the privilege of] continuance for ever and ever. And, for this reason, the Lord declared to those who showed themselves ungrateful towards Him: "If ye have not been faithful in that which is little, who will give you that which is great?" indicating that those who, in this brief temporal life, have shown themselves ungrateful to Him who bestowed it, shall justly not receive from Him length of days for ever and ever.

Accordingly, this will throw light upon the sense in which it was said, "If ye have not been faithful in the unrighteous mammon, who will commit to your trust the true riches? " "In the unrighteous mammon," that is to say, in unrighteous riches, not in the Creator; for even Marcion allows Him to be righteous: "And if ye have not been faithful in that which is another man's, who will give to you that which is mine? " For whatever is unrighteous ought to be foreign to the servants of God.

He called wealth that remains with us "unrighteous," for if it were not unrighteous, it would not be with us. But now, since it is with us, it is evident that it is unrighteous, as it has been held back by us and not distributed to the poor. For the seizure of another's property and of what belongs to the destitute is injustice. Therefore, whoever does not manage this property well and faithfully, how can the "true" wealth be entrusted to him?

Riches are foreign to us, because they are something beyond nature, they are not born with us, and they do not pass away with us. But Christ is ours, because He is the life of man. Lastly, He came unto His own.

If then you have not been faithful in the unrighteous mammon, who will entrust to you what is your own? It has been previously explained that unrighteous mammon signifies the riches of the wicked. Regarding which, the Savior elsewhere says the deceitfulness of riches chokes the word (Matthew XIII). But true riches, either the very joys of eternal life, of which it is written: What is the wealth of his glorious inheritance in the saints (Ephesians I), or the abundance of spiritual virtues, by which one attains life. Of which Isaiah says: The riches of salvation, wisdom, and knowledge. The fear of the Lord, that is his treasure (Isaiah XXXIII).

And if you have not been faithful in what is another's, who will give you what is your own? The resources of this world are alien to us, meaning, situated outside of our nature. For we brought nothing into this world, and it is certain that we cannot take anything out of it. But our possession is the kingdom of heaven. Our life is Christ. Our wealth is the fruits of spiritual works. Of which Solomon says: The redemption of a man's soul is his own wealth (Proverbs XIII). Therefore, he reproaches the Pharisees for fraud and avarice, who, since they were not faithful in their resources, preferring to have the Creator's common goods privately, did not deserve to receive Christ, whom that publican, Zacchaeus, who I mentioned a little earlier, offered half of his goods so he might acquire.

Nevertheless, because what is one's own is lost on account of what is another's, he therefore adds: And if you have not been faithful in what belongs to another, through the due dispensation of earthly goods; whence the Gloss: "Whatever belongs to the world is alien to us, because it is beyond our nature." These are indeed called another's goods, because we can neither bring them with us nor take them away: First Timothy, last chapter: "We brought nothing into this world, and without doubt we can take nothing out of it"; and Job 1: "Naked I came forth from my mother's womb, and naked shall I return there." - What is yours, who will give it to you? Through the attainment of the heavenly reward. For that is ours for which we were created and preordained, and which, once possessed, cannot be lost: whence Matthew 25: "Come, blessed of my Father, possess the kingdom prepared for you," etc.; and above, chapter 6: "Blessed are the poor, for yours is the kingdom of God." But this kingdom is nothing other than God and the Lord Jesus Christ: whence the Gloss: "What is yours, that is, what is properly appointed for man — Christ is ours, because Christ is our life"; Colossians 3: "When Christ, your life, shall appear, then you also shall appear," etc.

Anyone may readily learn the meaning and view of the Savior's words from what follows. He said, "If you have not been faithful in what is another's, who will give you what is your own?" We again say that what is another's is the wealth we possess. We were not born with riches, but on the contrary, naked. We can truly affirm in the words of Scripture that "we neither brought anything into the world, nor can carry anything out." …Let those of us who possess earthly wealth open our hearts to those who are in need. Let us show ourselves faithful and obedient to the laws of God. Let us be followers of our Lord's will in those things that are from the outside and not our own. Let us do this so that we may receive what is our own, that holy and admirable beauty that God forms in people's souls, making them like himself, according to what we originally were.

Accordingly, this will throw light upon the sense in which it was said, "If ye have not been faithful in the unrighteous mammon, who will commit to your trust the true riches? " "In the unrighteous mammon," that is to say, in unrighteous riches, not in the Creator; for even Marcion allows Him to be righteous: "And if ye have not been faithful in that which is another man's, who will give to you that which is mine? " For whatever is unrighteous ought to be foreign to the servants of God.

And who will give us "our own," when we deal unfaithfully with what is "another's," that is, with possessions? And they are "another's," since they are designated for the poor, and on the other hand, since we brought nothing into the world, but were born naked. Our portion is the heavenly and Divine wealth, for there is our dwelling (Phil. 3:20). Property and acquisition are foreign to man, who was created in the image of God, for nothing among them resembles him. But the enjoyment of Divine blessings and communion with God — this is native to us.

"No servant can serve two masters," not because there are two, but the Lord is One. Although there are those who serve mammon, he still does not possess any rights to sovereignty, but they impose on themselves the chains of slavery. Power is not just, but slavery is unjust.

Not because the Lord is two, but one. For although there are who serve mammon, yet he knoweth no rights of lordship; but has himself placed upon himself a yoke of servitude. There is one Lord, because there is one God. Hence it is evident, that the power of the Father and the Son is one: and He assigns a reason, thus saying, For either he will hate the one, and love the other; or else he will hold to the one, and despise the other.

(de Qu. Ev. lib. ii. q. 36.) But these things were not spoken indifferently or at random. For no one when asked whether he loves the devil, answers that he loves him, but rather that he hates him; but all generally proclaim that they love God. Therefore either he will hate the one, (that is, the devil,) and love the other, (that is, God;) or will hold to the one, (that is, the devil, when he pursues as it were temporal wants,) and will despise the other, (that is, God,) as when men frequently neglect His threats for their desires, who because of His goodness flatter themselves that they will have impunity.

No servant can serve two masters. Because it is not possible to love both transitory and eternal things at the same time. For if we love eternity, we possess all temporal things in use, not in affection.

For either he will hate the one and love the other; or he will be devoted to the one and despise the other. These words must be carefully considered. For who these two masters are, he subsequently explains by saying:

You cannot serve God and mammon. Let the greedy hear this, let him who is called by the name Christian hear that it is not possible to serve mammon, that is, riches, and Christ simultaneously. And yet he did not say: He who has riches, but he who serves riches. For he who is a servant of riches, keeps riches as a servant. But he who has cast off the yoke of servitude, distributes them as a master. But he who serves mammon, surely serves him who is rightfully set over these earthly things due to his own perversity, called the prince of this world by the Lord. Therefore, one will either hate the one and love the other, as it should happen. He will hate, of course, the devil, and love God. Or he will hold to the one and despise the other. He will cling, of course, to the devil when he pursues his temporal rewards. However, he will despise God—not that he will hate, but as those who usually put off His threats for their own desires, who flatter themselves with impunity because of His goodness. To whom it is said through Solomon: "My son, do not add sin upon sin, and say, 'The mercy of God is great'" (Eccl. V).

(ex Hier.) Let then the covetous hear this, that we can not at the same time serve Christ and riches; and yet He said not, "Who has riches," but, who serves riches; for ho who is the servant of riches, watches them as a servant; but he who has shaken off the yoke of servitude, dispenses them as a master; but he who serves mammon, verily serves him who is set over those earthly things as the reward of his iniquity, and is called the prince of this world. (John 12:31, 2 Cor. 4:4.)

No one can serve two masters - serve, etc. After the invitation to piety from the consideration of the reward to be obtained and the faithfulness to be preserved, here thirdly he invites from the consideration of duplicity to be avoided, because piety toward God and cupidity toward the world cannot be held simultaneously: which indeed he does in this order, namely by first setting forth the reprobation of duplicity, then adding the assertion of reprobation. First, therefore, with regard to the reprobation of duplicity, he says: No one can serve two masters. This proposition is self-evident; on account of which it is said in Sirach 2: "Woe to the double heart and to wicked lips, etc., and to the sinner who walks the earth by two ways!" And James 1: "A double-minded man is inconstant in all his ways." And therefore it is said in Sirach 1: "Do not approach him with a double heart," that is, do not wish to serve two masters at the same time, because this cannot rightly be done. - Now the two masters divided from one another, whom one cannot serve simultaneously, exist in a fourfold distinction. For these masters are vice and virtue: on account of which, Third Kings 18: "How long do you halt between two sides? If the Lord is God, follow him; but if Baal," etc.; and Isaiah 28: "The bed is made so narrow that one of the two must fall out, and the covering is too short to cover both." - These masters are also flesh and spirit: Galatians 5: "The flesh lusts against the spirit, and the spirit against the flesh. For these are opposed to one another, so that you do not do whatever things you wish." Therefore, Romans 8: "If you live according to the flesh, you shall die; but if by the spirit you mortify the deeds of the flesh, you shall live."

Likewise, these lords are Christ and the devil: 2 Corinthians 6: "What accord has Christ with Belial?"; and 1 Corinthians 10: "You cannot drink the cup of the Lord and the cup of demons; you cannot be partakers of the table of the Lord and the table of demons," etc.

Likewise, the lords are God and this world; James 4: "Adulterers, do you not know that the friendship of this world is enmity with God? Whoever wishes to become a friend of this world is made an enemy of God"; and therefore 1 John 2: "Do not love the world, because if anyone loves the world, the charity of the Father is not in him."

And concerning these two lords he speaks by dissuading worldly cupidity and inviting to divine piety. Hence the Gloss: "Rebuking avarice, he says that lovers of money cannot love God; therefore let whoever loves God despise money." From which it is clear that whoever wishes to be a servant of Christ cannot be a servant of this world; hence Bede: "You ought to distribute these temporal things faithfully as lords of temporal things, not as servants."

Second, as regards the assertion of reprobation, he adds: For either he will hate the one and love the other: which is said with respect to charity, which causes one to hate evil and to love good, according to that passage in Romans 12: "Hating evil, clinging to good, loving one another with the charity of fraternity"; and the Psalm: "I have hated the wicked, and I have loved your law." — Or he will cling to the one and despise the other: which is said with respect to cupidity, which clings to the world and the devil in contempt of God, according to that passage in Jeremiah 2: "My people have done two evils: they have forsaken me, the fountain of living water, and have dug for themselves cisterns, broken cisterns that cannot hold water."

Now the reason why one cannot serve the aforesaid lords at the same time is fourfold. The first, namely, the opposition of services. For the service of God consists in the exercise of virtues, according to that passage above in chapter one: "Let us serve him in holiness and justice before him"; and 1 Peter 1: "According to him who called you, who is holy, that you also may be holy," etc. But the service of the devil consists in the exercise of vices: hence above in chapter fifteen concerning the prodigal son it is said that "he sent him to his farm to feed swine."

The second reason is the dissimilarity of ministers, because the Lord wills to have sharp-sighted servants: on account of which it is said in Revelation 4 that "the living creatures were full of eyes before and behind"; and Proverbs 14: "An intelligent minister is acceptable to the king." But the devil wills to have one-eyed servants; whence 1 Kings 11: "On this condition will I make a covenant with you, that I may pluck out all your right eyes." The Lord also wills to have ministers who are well-composed and well-ordered: whence 3 Kings 10: "The queen of Sheba seeing the dwellings of the servants and the order of those ministering," etc. But the devil wills to have those who are disordered and disfigured: whence 2 Kings 10: "Hanon, king of the children of Ammon, cut the garments of David's servants up to the buttocks and shaved half their beards." The Lord also wills to have humble servants, according to that Psalm: "He who acts with pride shall not dwell in the midst of my house, he who speaks iniquities," etc. But the devil wills to have the arrogant: Job, the penultimate chapter: "He beholds every high thing, and he is king over all the children of pride."

- The third reason is the distance of places, because the Lord wills to be in a lofty and pure place: the Psalm: "To you have I lifted up my eyes, who dwell in the heavens"; and Song of Songs 2: "Behold, he comes leaping upon the mountains, skipping over the hills." But the devil, in unclean places: Job 40: "He sleeps under the shadow, in the secret of the reed, in moist places." - The fourth reason is the indistinction of times, because the devil wills that he be served at all times: Jeremiah 16: "You shall serve strange gods, who will give you no rest day or night," etc. Similarly the Lord wills that he be served at all times: the Psalm: "He shall meditate on the law of the Lord day and night," etc. Since therefore the Lord wills to have all time and the whole heart, according to that of Deuteronomy 6: "You shall love the Lord your God with your whole heart and with your whole soul and with all your strength"; and the devil and the world likewise will the whole: therefore it is impossible to serve both at the same time.

And therefore he concludes: You cannot serve God and mammon. Now he is said to serve mammon in whose affection riches hold dominion, such that he may be called covetous, because then he is a slave of idols. For, as is said in Ephesians 5, "covetousness is the servitude of idols." Whence the Gloss: "He does not say: to have riches, but to serve. He serves who guards riches as a slave; but he who has shaken off the yoke of servitude distributes as a master." And therefore the Apostle said in 1 Corinthians 7: "It remains that those who buy be as though not possessing, and those who use this world as though not using it," etc. But some wish to have God and the world at the same time, who are like those nations of whom it is said in 4 Kings 17: "The nations were fearing the Lord, and nonetheless serving idols." Against these it is said in Leviticus 19: "You shall not wear a garment woven from two materials," and against these the Lord speaks here, and against such Jerome says: "It is impossible that one should enjoy both present and future goods: that here he fill his belly, there his mind: that he pass from delights to delights: that here he rejoice with the world and there reign with God: that in both ages he appear glorious, first in heaven and on earth."

I am informed, however, that Nicolaus never had relations with any woman other than the wife he married, and that of his children his daughters remained virgins to their old age, and his son remained uncorrupted. In view of this it was an act of suppression of passion when he brought before the apostles the wife on whose account he was jealous. He taught what it meant to "abuse the flesh" by restraining the distracting passions. For, as the Lord commanded, he did not wish to serve two masters, pleasure and God. It is said that Matthias also taught that one should fight the flesh and abuse it, never allowing it to give way to licentious pleasure, so that the soul might grow by faith and knowledge.

Now the Lord declares, "No servant can serve two masters." If we desire, then, to serve both God and mammon, it will be unprofitable for us. "For what will it profit if a man gain the whole world, and lose his own soul?" This world and the next are two enemies.

"But I was under contract." "None can serve two lords." If you wish to be the Lord's disciple, it is necessary you "take your cross, and follow the Lord: " your cross; that is, your own straits and tortures, or your body only, which is after the manner of a cross.

What the two masters are who, He says, cannot be served, on the ground that while one is pleased the other must needs be displeased, He Himself makes clear, when He mentions God and mammon.

Therefore, when he saw the covetousness of the Pharisees doing servile worship to it, He hurled this sentence against them, "Ye cannot serve God and mammon." Then the Pharisees, who were covetous of riches, derided Him, when they understood that by mammon He meant money.

For who would doubt that faith undergoes a daily process of obliteration by unbelieving intercourse? "Evil confabulations corrupt good morals; " how much more fellowship of life, and indivisible intimacy! Any and every believing woman must of necessity obey God. And how can she serve two lords -the Lord, and her husband-a Gentile to boot? For in obeying a Gentile she will carry out Gentile practices,-personal attractiveness, dressing of the head, worldly elegancies, baser blandishments, the very secrets even of matrimony tainted: not, as among the saints, where the duties of the sex are discharged with honour (shown) to the very necessity (which makes them incumbent), with modesty and temperance, as beneath the eyes of God.

Up to this point the Lord has been teaching us how one must faithfully manage wealth. For it is another's, not ours; we are stewards, not lords and masters. And since the management of wealth according to God's will is accomplished in no other way than through firm dispassion toward it, the Lord added to His teaching this as well: "You cannot serve God and mammon," that is, it is impossible for one who has become attached to wealth and out of passion for it withholds something for himself to be a servant of God. Therefore, if you intend to manage wealth faithfully, do not enslave yourself to it, that is, have no attachment to it, and you will truly serve God. For love of money, that is, a passionate inclination toward wealth, is everywhere condemned (1 Tim. 6:10).

Thus then hitherto He has taught us how faithfully we ought to dispose of our wealth. But because the management of our wealth according to God is no otherwise obtained than by the indifference of a mind unaffected towards riches, He adds, No man can serve two masters.

Be slow to wrath; for such a one is very prudent, since "he that is hasty of spirit is a very fool." Be merciful; for "blessed are the merciful: for they shall obtain mercy." Be sincere, quiet, good, "trembling at the word of God." Thou shalt not exalt thyself, as did the Pharisee; for "every one that exalteth himself shall be abased," and "that which is of high esteem with man is abomination with God." Thou shalt not entertain confidence in thy soul; for "a confident man shall fall into mischief." Thou shalt not go along with the foolish, but with the wise and righteous; for "he that walketh with wise men shall be wise, but he that walketh with the foolish shall be known."

And he said to them: You are those who justify yourselves before men. But God knows your hearts, for what is exalted among men is an abomination before God. They justify themselves before men, who indeed despise sinners as if they were infirm and hopeless, but consider themselves as perfect in everything and without any weakness, not believing that they have need of the remedy of alms. But this height of noxious pride, how justly it is to be condemned, is seen by Him who will bring to light the hidden things of darkness and manifest the counsels of hearts.

They justify themselves before men who despise sinners as in a weak and hopeless condition, but fancy themselves to be perfect and not to need the remedy of almsgiving; but how justly the depth of deadly pride is to be condemned, He sees who will enlighten the hidden places of darkness. Hence it follows, But God knoweth your hearts.

Second, regarding the rebuke of the rebellious, by which Christ was pressing down their arrogance, there is added: And he said to them: You are they who justify yourselves before men, through the display of your righteousness, by which you consider yourselves righteous: Romans 10: "Being ignorant of the justice of God and seeking to establish their own, they have not submitted to the justice of God." By which you also call yourselves righteous, against that passage in Job 9: "If I would justify myself, my own mouth shall condemn me; if I would show myself innocent, he shall prove me wicked." By which you also outwardly pretend yourselves righteous, against that passage in Matthew 6: "Take heed that you do not your justice before men, to be seen by them." — And since such self-justification gives birth to guilt, he therefore adds: But God knows your hearts, through the detestation of pride: whence he does not know so as to approve but so as to judge: Psalm: "The Lord is high, and he regards the lowly, and the lofty he knows from afar." Whence it is said in Proverbs 16: "All the ways of men are open to his eyes; the Lord is the weigher of spirits"; Jeremiah 17: "The heart of man is perverse and unsearchable, and who shall know it?" It avails you little, therefore, to be commended by human testimony, since you are to be condemned by the judgment of God, who is the searcher of hearts. Therefore, 1 Corinthians 4: "Judge not before the time, until the Lord come, who will bring to light the hidden things of darkness." Whence, because that justice was not of truth but of vanity — not directed to the reality but to human opinion; not interior but exterior — it was rather a detestable fault than a commendable virtue, rather worthy of punishment than of eternal reward. Whence Matthew 5: "Unless your justice abound more than that of the scribes and Pharisees, you shall not enter into the kingdom of heaven."

Third, regarding the reason for the rebuke, by which he was expressing the divine judgment, he adds: Because that which is exalted among men is an abomination before God. Note that he does not rebuke the height of perfection, of which 2 Corinthians 8 says: "Their most profound poverty abounded unto the riches of their simplicity," etc. Nor the height of contemplation, of which Romans 11 says: "O the depth of the riches of the wisdom and of the knowledge of God! How incomprehensible are his judgments," etc.; and Sirach 24: "I dwelt in the highest places, and my throne was in a pillar of cloud." Nor the height of desire and expectation, of which the Psalm says: "You, O Lord, are my hope; you have made the Most High your refuge." For these heights are before God. — But there is another height, which distances one from the Most High, and this is the height of presumption, of which Jeremiah 48 says: "We have heard of the pride of Moab; he is exceedingly proud: his haughtiness and his arrogance and his pride and the loftiness of his heart I know, says the Lord." This is also the height of ambition: Jeremiah 49: "Your arrogance has deceived you, you who strive to seize the height of the hill." This is also the height of ostentation: Ezekiel 31: "Because he was exalted in height and set his top among the green and thick boughs, and his heart was lifted up in his height, now I have delivered him into the hand of the mightiest of the nations," etc. This height in the sight of men is an abomination before God, according to that passage in Proverbs 16: "Every arrogant man is an abomination to the Lord; even if hand is joined to hand, he is not innocent." Now the Lord is said to abominate this kind of height on account of its severe casting down, according to that passage in Isaiah 2: "The lofty eyes of man are humbled, and the haughtiness of men shall be bowed down, and the Lord alone shall be exalted in that day."

Therefore this threefold height, as being abominable to the Lord, is discouraged: first, namely, the height of presumption: Sirach 3: "Seek not the things that are too high for thee"; and Romans 11: "Be not highminded," etc. Second, the height of ambition: Romans 12: "Not minding high things, but condescending to the lowly," etc. Third, the height of ostentation is discouraged: the Psalm: "Lift not up your horn on high; speak not iniquity against God." Now the Lord abhors this height, because it is haughty: 1 Kings 16: "Look not on the height of his stature, because I have rejected him." Because it is feigned: Daniel 3: "King Nebuchadnezzar made a golden statue whose height was sixty cubits," etc. Because it is ruinous: on account of which, Proverbs 17: "He who makes his house high seeks ruin." And therefore it is said in 2 Corinthians 10: "The weapons of our warfare are not carnal, but mighty through God to the pulling down of strongholds, destroying counsels and every height that exalts itself against the knowledge of God, and bringing into captivity every understanding to the obedience of Christ."

For what is a greater or a more worthy care of overseers, than to provide by diligent solicitude and wholesome medicine for cherishing and preserving the sheep? since the Lord speaks, and says, "The diseased have ye not strengthened, neither have ye healed that which was sick, neither have ye bound up that which was broken, neither have ye brought again that which was driven away, neither have ye sought that which was lost. And my sheep were scattered because there is no shepherd; and they became meat to all the beasts of the field, and none did search or seek after them. Therefore thus saith the Lord, Behold, I am against the shepherds, and I will require my flock at their hands, and cause them to cease from feeding the flock; neither shall they feed them any more: for I will deliver them from their mouth, and I will feed them with judgment." Since therefore the Lord thus threatens such shepherds by whom the Lord's sheep are neglected and perish, what else ought we to do, dearest brother, than to exhibit full diligence in gathering together and restoring the sheep of Christ, and to apply the medicine of paternal affection to cure the wounds of the lapsed, since the Lord also in the Gospel warns, and says, "They that be whole need not a physician, but they that are sick? " For although we are many shepherds, yet we feed one flock, and ought to collect and cherish all the sheep which Christ by His blood and passion sought for; nor ought we to suffer our suppliant and mourning brethren to be cruelly despised and trodden down by the haughty presumption of some, since it is written, "But the man that is proud and boastful shall bring nothing at all to perfection, who has enlarged his soul as hell." And the Lord, in His Gospel, blames and condemns men of that kind, saying, "Ye are they which justify yourselves before men, but God knoweth your hearts: for that which is highly esteemed among men is abomination in the sight Of God." He says that those are execrable and detestable who please themselves, who, swelling and inflated, arrogantly assume anything to themselves. Since then Marcian has begun to be of these, and, allying himself with Novatian, has stood forth as the opponent of mercy and love, let him not pronounce sentence, but receive it; and let him not so act as if he himself were to judge of the college of priests, since he himself is judged by all the priests.

Let us see the cause of their wickedness. The passion of greed possessed and tyrannized their heart. Their mind was in subjection even against its will. It was humbled under the power of wickedness and bound as it were by inevitable bonds.…The Savior of all spoke many things to them but saw that they would not change from their crafty purposes and passions. They preferred rather to abide in their innate folly. He began to correct them sternly, calling them by the very occasion. He shows that they are hypocrites and liars in wait among the altars. They are eager for the glory due to righteous and good people, but in reality, they are not like these. They are not eager to receive the approval of God.

But what can be more worthless, what more contemptible before God, than to preserve honor among men and not to fear the eyes of the inner witness? Hence also in the holy Gospel the Lord says to the Pharisees: "You are those who justify yourselves before men, but God knows your hearts, because what is lofty among men is abominable before God." Note, brothers, note what is said. For if what is lofty among men is abominable before God, the thought of our heart is as low before God as it is high among men, and the humility of our heart is as high before God as it is low among men.

May I enjoy you in all respects, if indeed I be worthy! For though I am bound, I am not worthy to be compared to one of you that are at liberty. I know that ye are not puffed up, for ye have Jesus in yourselves. And all the more when I commend you, I know that ye cherish modesty of spirit; as it is written, "The righteous man is his own accuser; " and again, "Declare thou first thine iniquities, that thou mayest be justified; " and again, "When ye shall have done all things that are commanded you, say, We are unprofitable servants; " "for that which is highly esteemed among men is abomination in the sight of God." For says [the Scripture], "God be merciful to me a sinner." Therefore those great ones, Abraham and Job, styled themselves "dust and ashes before God. And David says, "Who am I before Thee, O Lord, that Thou hast glorified me hitherto? " And Moses, who was "the meekest of all men," saith to God, "I am of a feeble voice, and of a slow tongue." Be ye therefore also of a humble spirit, that ye may be exalted; for "he that abaseth himself shall be exalted, and he that exalteth himself shall be abased."

How then can he possibly seem to belong to another god, if He be not set forth, with the express intention of being separated from the very thing which is in question. But when the Pharisees "justified themselves before men," and placed their hope of reward in man, He censured them in the sense in which the prophet Jeremiah said, "Cursed is the man that trust-eth in man.

When He strikes at pride in the words: "That which is highly esteemed among men is abomination in the sight of God," He recalls Isaiah: "For the day of the Lord of hosts shall be upon every one that is proud and lofty, and upon every one that is arrogant and lifted up, and they shall be brought low.

Perhaps some (woman) will say: "To me it is not necessary to be approved by men; for I do not require the testimony of men: God is the inspector of the heart." (That) we all know; provided, however, we remember what the same (God) has said through the apostle: "Let your probity appear before men.

The Lord, exposing the hidden wickedness of the Pharisees and showing that, although they assume an appearance of righteousness, they are nevertheless abominable before God because of their self-conceit, says: you present yourselves as righteous before men and think that you alone have been given the ability to understand what is needful and to teach; therefore you also laugh at My words as foolish, wishing to be regarded by the common people as teachers of truth. But in reality it is not so. For "God knows your hearts" and considers you abominable for your high-mindedness and attachment to human glory. "For what is exalted among men is an abomination before God." "Everyone who is proud in heart is an abomination to the Lord" (Prov. 16:5). Therefore you, Pharisees, ought to have lived not for human opinion, "for God has scattered the bones of those who encamp against you" (Ps. 53:5), but rather to have made yourselves righteous before God.

But the Lord detecting in them a hidden malice, proves that they make a pretence of righteousness. Therefore it is added, And he said unto them, Ye are they which justify yourselves before men.

And therefore ye are an abomination to Him because of your arrogance, and love of seeking after the praise of men; as He adds, For that which is highly esteemed among men is abomination in the sight of God.