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Homily 56
Complete historical editorial footnotes. These notes retain the original edition’s wording; individual note authors are unspecified.
English translation and editorial credits: Sir George Prevost, M. B. Riddle.
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δξαν: in our copies of St. Luke ἔξοδον, but St. Chrysostom’s reading is that of a good many mss. [None of the recent critical editions of the New Testament refer to any Greek mss., uncial or cursive, with this reading. Chrysostom alludes to it again in Homily LVIII. 1.—R.]
Editorial footnote · Homilies on the Gospel of Matthew, Homily 56, editorial note cite_note-11 · Original source
But the fifth motive, (for it is a fifth, besides those that have been mentioned), even the evangelist himself hath revealed. Now what was this? To show the glory of the cross, and to console Peter and the others in their dread of the passion, and to raise up their minds. Since having come, they by no means held their peace, but “spake,” it is said, “of the glorywhich He was to accomplish at Jerusalem;” that is, of the passion, and the cross; for so they call it always.
[R.V., “I will make” (ποισω) with the earliest mss. Mark and Luke: “Let us make.”—R.]
Editorial footnote · Homilies on the Gospel of Matthew, Homily 56, editorial note cite_note-22 · Original source
And see how even in the very midst of the actual dangers he counselled amissfor himself. We know that when so great a multitude encompassed them, so far from flying, he even drew the sword, and cut off the ear of the high priest’s servant. To such a degree did he disregard his own interest, and fear for his Master. Then because he had spoken as affirming a fact, he checks himself, and thinking, what if he should be again reproved, he saith, “If Thou wilt, let us makehere three tabernacles, one for Thee and one for Moses, and one for Elias.”
See Bingham, Antiq. vi. ii. 6, who refers to a Law of Honorius, A.D. 397. Cod. Theod. lib. 2, tit. 33, de usuris, leg. 3; and Gibbon, c. 44; who quotes several of the Fathers to prove that all lending with interest was forbidden; but most or all of them seem to be speaking of exorbitant interest, or of lending to the poor.
Editorial footnote · Homilies on the Gospel of Matthew, Homily 56, editorial note cite_note-49 · Original source
And if thou wilt ask the Gentile lawgivers too, thou wilt be told that even by them this thing is deemed a proof of the most utter shamelessness. Those, for example, who are in offices of honor, and belong to the great council, which they call the senate, may not legally disgrace themselves with such gains; there being a law among them which prohibits the same.
So St. Basil, as quoted below. “The husbandman having reaped the ear, seeks not again the seed under the root. But thou having the fruits, still givest not up that of which they grew. Thou plantest without land, thou reapest without seed.”
Editorial footnote · Homilies on the Gospel of Matthew, Homily 56, editorial note cite_note-50 · Original source
How then is it not a horrible thing, if thou ascribe not even so much honor to the polity of Heaven, as the legislators to the council of the Romans; but Heaven is to obtain less than earth, and thou art not ashamed even of the very folly of the thing? For what could be more foolish than this, unless one without land, rain, or plough, were to insist upon sowing? Tares therefore, to be committed to the fire, do they reap, who have devised this evil husbandry.
St. Basil, Hom. in Ps. 14 (15), c. 3. “Interest upon interest, a bad offspring of bad parents. These may be well called a generation of vipers, I mean what our usuries bring forth. Vipers, they say, are yeaned, eating through their mother’s womb: and these usurious gains devour the debtors’ houses, and so have their birth.”
Editorial footnote · Homilies on the Gospel of Matthew, Homily 56, editorial note cite_note-51 · Original source
Why, are there not many honest trades? in the fields, the flocks, the herds, the breeding of cattle, in handicrafts, in care of property? Why rave and be frantic, cultivating thorns for no good? What if the fruits of the earth are subject to mischance; hail, and blight, and excessive rain? yet not to such an extent as are money dealings. For in whatsoever cases of that sort occur, the damage of course concerns the produce, but the principal remains, I mean, the land. But herein many often have suffered shipwreck in their principal; and before the loss too they are in continual dejection. For never doth the money-lender enjoy his possessions, nor find pleasure in them; but when the interest is brought, he rejoices not that he hath received gain, but is grieved that the interest hath not yet come up to the principal. And before this evil offspring is brought forth complete, he compels it also to bring forth,making the interest principal, and forcing it to bring forth its untimely and abortive brood of vipers. For of this nature are the gains of usury; more than those wild creatures do they devour and tear the souls of the wretched. This “is the bond of iniquity:” this “the twisted knot of oppressive bargains.”
There is here and afterwards a play upon the word τκο, gain, as a derivative of τκτειν, to bring forth, which can hardly be expressed in English.
Editorial footnote · Homilies on the Gospel of Matthew, Homily 56, editorial note cite_note-52 · Original source
Why, are there not many honest trades? in the fields, the flocks, the herds, the breeding of cattle, in handicrafts, in care of property? Why rave and be frantic, cultivating thorns for no good? What if the fruits of the earth are subject to mischance; hail, and blight, and excessive rain? yet not to such an extent as are money dealings. For in whatsoever cases of that sort occur, the damage of course concerns the produce, but the principal remains, I mean, the land. But herein many often have suffered shipwreck in their principal; and before the loss too they are in continual dejection. For never doth the money-lender enjoy his possessions, nor find pleasure in them; but when the interest is brought, he rejoices not that he hath received gain, but is grieved that the interest hath not yet come up to the principal. And before this evil offspring is brought forth complete, he compels it also to bring forth,making the interest principal, and forcing it to bring forth its untimely and abortive brood of vipers. For of this nature are the gains of usury; more than those wild creatures do they devour and tear the souls of the wretched. This “is the bond of iniquity:” this “the twisted knot of oppressive bargains.”
[R.V. “his garments became,” etc.]
Editorial footnote · Homilies on the Gospel of Matthew, Homily 56, editorial note cite_note-6 · Original source
Having taken therefore the leaders, “He bringeth them up into a high mountain apart, and was transfigured before them: and His face did shine as the sun, and His raiment waswhite as the light. And there appeared unto them Moses and Elias talking with Him.”
παρεβολευετο. Comp. Philip. ii. 30.
Editorial footnote · Homilies on the Gospel of Matthew, Homily 56, editorial note cite_note-21 · Original source
And see how even in the very midst of the actual dangers he counselled amissfor himself. We know that when so great a multitude encompassed them, so far from flying, he even drew the sword, and cut off the ear of the high priest’s servant. To such a degree did he disregard his own interest, and fear for his Master. Then because he had spoken as affirming a fact, he checks himself, and thinking, what if he should be again reproved, he saith, “If Thou wilt, let us makehere three tabernacles, one for Thee and one for Moses, and one for Elias.”
Exod. xx. 21, xix. 18.
Editorial footnote · Homilies on the Gospel of Matthew, Homily 56, editorial note cite_note-32 · Original source
For as, when He threatens, He shows a dark cloud;—as on Mount Sinai; for “Moses,” it is said, “entered into the cloud, and into the thick darkness; and as a vapor, so went up the smoke;”and the prophet said, when speaking of His threatening, “Dark water in clouds of the air;”—so here, because it was His desire not to alarm, but to teach, it is a bright cloud.
Τκο κατοστιαο, centesima usura, 1 per cent, per month.
Editorial footnote · Homilies on the Gospel of Matthew, Homily 56, editorial note cite_note-46 · Original source
For to this intent thou hast wealth, to relieve poverty, not to make a gain of poverty; but thou with show of relief makest the calamity greater, and sellest benevolence for money. Sell it, I forbid thee not, but for a heavenly kingdom. Receive not a small price for so good a deed, thy monthly one in the hundred,but that immortal life. Why art thou beggarly, and poor, and mean, selling thy great things for a little, even for goods that perish, when it should be for an everlasting kingdom? Why dost thou leave God, and get human gains? Why dost thou pass by the wealthy one, and trouble him that hath not? and leaving the sure paymaster make thy bargain with the unthankful? The other longs to repay, but this even grudges in the act of repaying. This hardly repays a hundredth part, but the other “an hundredfold and eternal life.” This with insults and revilings, but the other with praises and auspicious words. This stirs up envy against thee, but the other even weaves for thee crowns. This hardly here, but the other both there and here.
Exod. xxii. 25; Lev. xxv. 35, 36; Deut. xxiii. 19.
Editorial footnote · Homilies on the Gospel of Matthew, Homily 56, editorial note cite_note-48 · Original source
Seest thou not how great a punishment is appointed for the deed? hearest thou not that even in the old law this is forbidden? But what is the plea of the many? “When I have received the interest, I give to the poor;” one tells me. Speak reverently, O man; God desires not such sacrifices. Deal not subtilly with the law. Better not give to a poor man, than give from that source; for the money that hath been collected by honest labors, thou often makest to become unlawful because of that wicked increase; as if one should compel a fair womb to give birth to scorpions.