Search a Bible verse · Source library · Sources and text rights
Homily 63
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.
Read the original source · Text reuse terms
[An important sentence is omitted here: “But that also was not a little thing which he supposed he lacked, nor did he think that what he had said sufficed for attaining what he desired.”—R.]
Editorial footnote · Homilies on the Gospel of Matthew, Homily 63, editorial note cite_note-9 · Original source
Therefore when Christ said, “If thou wilt enter into life, keep the commandments,” he saith, “Which?” Not tempting, far from it, but supposing there were some others besides those of the law that should procure him life, which was like one who was very desirous. Then since Jesus mentioned those out of the law, he saith, “All these things have I kept from my youth up.” And neither at this did he stop, but again asks, “What lack I yet?” which itself again was a sign of his very earnest desire.
[R.V., with the same Greek text, renders, “to go through a needle’s eye.” The variation in the English above seems unnecessary.—R.]
Editorial footnote · Homilies on the Gospel of Matthew, Homily 63, editorial note cite_note-16 · Original source
“It is easier” saith He, “for a camel to enter in by the eye of a needle,than for a rich man to enter into the kingdom of Heaven.” Whence it is shown, that there is no ordinary reward for them that are rich, and are able to practise self command. Wherefore also He affirmed it to be a work of God, that He might show that great grace is needed for him who is to achieve this. At least, when the disciples were troubled, He said, “With men this is impossible; but with God all things are possible.”
[The following clause is omitted in the translation: “though (or, if) as a whole it seems difficult to them.”—R.]
Editorial footnote · Homilies on the Gospel of Matthew, Homily 63, editorial note cite_note-20 · Original source
Do not then seek all at once, but gently, and by little and little, ascend this ladder, that leads thee up to Heaven. For like as those in fevers having acrid bile abounding within them, when they cast in thereon meats and drinks, so far from quenching their thirst, do even kindle the flame; so also the covetous, when they cast in their wealth upon this wicked lust more acrid than that bile, do rather inflame it. For nothing so stays it as to refrain for a time from the lust of gain, like as acrid bile is stayed by abstinence and evacuations.
Mr. Field cites Stobæus, p. 130, 52, of Bion, and Diog. Laert. vi. 50, of Diogenes the cynic, noting that both say μητρπολι, not ἀκρπολι. See Adnot. p. 133.
Editorial footnote · Homilies on the Gospel of Matthew, Homily 63, editorial note cite_note-23 · Original source
Therefore they that are without used to call the love of money the citadelof evils; but the blessed Paul spake much better and more vividly, pronouncing it “the root of all evils.”
[φησν, “one may say,” occurs in the Greek here.—R.]
Editorial footnote · Homilies on the Gospel of Matthew, Homily 63, editorial note cite_note-7 · Original source
And when He saith this self-same thing, He saith it not as depriving even men of goodness, but in contradistinction to the goodness of God. Wherefore also He added, “But one, that is, God;” and He said not, “but my Father,” that thou mightest learn that He had not revealed Himself to the young man. So also further back He called men evil, saying, “If ye, being evil, know how to give good gifts to your children.” For indeed there too He called them evil, not as condemning the whole race as evil (for by “ye,” He means not “ye men”), but comparing the goodness that is in men with the goodness of God, He thus named it; therefore also He added, “How much more shall your Father give good things to them that ask Him?” And what was there to urge Him,or what the profit that He should answer in this way? He leads him on by little and little, and teaches him to be far from all flattery, drawing him off from the things upon each, and fastening him upon God, and persuading him to seek after the things to come, and to know that which is really good, and the root and fountain of all things, and to refer the honors to Him.
[R.V., “he was one that had,” etc.]
Editorial footnote · Homilies on the Gospel of Matthew, Homily 63, editorial note cite_note-13 · Original source
“But when the young man heard it, he went away sorrowful.” After this the evangelist, as it were to show that he hath not felt anything it was unlikely he should feel, saith, “For he hadgreat possessions.” For they that have little are not equally held in subjection, as they that are overflowed with great affluence, for then the love of it becomes more tyrannical. Which thing I cease not always saying, that the increase of acquisitions kindles the flame more, and renders the getters poorer, inasmuch as it puts them in greater desire, and makes them have more feeling of their want.
[The Greek adds here, κα περιβλλεσθαι πλεω, and to possess himself of more.—R.]
Editorial footnote · Homilies on the Gospel of Matthew, Homily 63, editorial note cite_note-21 · Original source
For answer me, whom shall we affirm to be tormented and pained? him that longs after costly meats and drinks, and is not able to enjoy them as he will, or him that hath not such a desire? It is quite clear one must say, him that desires, but cannot obtain what he desires. For this is so painful, to desire and not to enjoy, to thirst and not to drink, that Christ desiring to describe hell to us, described it in this way, and introduced the rich man thus tormented. For longing for a drop of water, and not enjoying it, this was his punishment. So then he that despises wealth quiets the desire, but he that desires to be richhath inflamed it more, and not yet