Homilies on the Gospel of St. Matthew

And much as he that has the pearl knows indeed himself that he is rich, but others know not, many times, that he is holding it in his hand (for there is no corporeal bulk); just so also with the gospel, they that have hold of it know that they are rich, but the unbelievers, not knowing of this treasure, are in ignorance also of our wealth.

3. After this, that we may not be confident in the gospel merely preached, nor think that faith only suffices us for salvation, He utters also another, an awful parable. Which then is this? That of the net.

“For the kingdom of Heaven is like a net, that was cast into the sea, and gathered of every kind; which, when it was full, they drew to shore, and sat down, and gathered the good into vessels, but cast the bad away.”

And wherein does this differ from the parable of the tares? For there too the one are saved, the other perish; but there, for choosing of wicked doctrines; and those before this again, for not giving heed to His sayings, but these for wickedness of life; who are the most wretched of all, having attained to His knowledge, and being caught, but not even so capable of being saved.

Yet surely He says elsewhere, that the shepherd Himself separates them, but here He says the angels do this; and so with respect to the tares. How then is it? At one time He discourses to them in a way more suited to their dullness, at another time in a higher strain.

And this parable He interprets without so much as being asked, but of His own motion He explained it by one part of it, and increased their awe. For lest, on being told, “They cast the bad away,” you should suppose that ruin to be without danger; by His interpretation He signified the punishment, saying, “They will cast them into the furnace.” And He declared the gnashing of teeth, and the anguish, that it is unspeakable.

Do you see how many are the ways of destruction? By the rock, by the thorns, by the wayside, by the tares, by the net. Not without reason therefore did He say, “Broad is the way that leads to destruction, and many there be which go away by it.”

4. Having then uttered all this, and concluded His discourse in a tone to cause fear, and signified that these are the majority of cases (for He dwelt more on them). He says,

“Have ye understood all these things? They say unto Him, Yea, Lord.”

Then because they understood, He again praises them, saying,

“Therefore every Scribe, which is instructed in the Kingdom of Heaven, is like a man that is an householder, which brings forth out of his treasure things new and old.”

Wherefore elsewhere also He says, “I will send you wise men and scribes.” Do you see how so far from excluding the Old Testament, He even commends it, and speaks publicly in favor of it, calling it “a treasure”?

So that as many as are ignorant of the divine Scriptures cannot be “householders;” such as neither have of themselves, nor receive of others, but neglect their own case, perishing with famine. And not these only, but the heretics too, are excluded from this blessing. For they bring not forth things new and old. For they have not the old things, wherefore neither have they the new; even as they who have not the new, neither have they the old, but are deprived of both. For these are bound up and interwoven one with another.

Let us then hear, as many of us as neglect the reading of the Scriptures, to what harm we are subjecting ourselves, to what poverty. For when are we to apply ourselves to the real practice of virtue, who do not so much as know the very laws according to which our practice should be guided? But while the rich, those who are mad about wealth, are constantly shaking out their garments, that they may not become moth-eaten; do you, seeing forgetfulness worse than any moth wasting your soul, neglect conversing with books? Do you not thrust away from you the pest, adorn your soul, look continually upon the image of virtue, and acquaint yourself with her members and her head? For she too has a head and members more seemly than any graceful and beautiful body.

What then, says one, is the head of virtue? Humility. Wherefore Christ also begins with it, saying, “Blessed are the poor.” This head has not locks and ringlets, but beauty, such as to gain God's favor. For, “Unto whom shall I look,” says He, “but unto him that is meek and humble, and trembles at my words?” And, “My eyes are upon the meek of the earth.” And, “The Lord is near unto them that are of a contrite heart.” This head, instead of locks, and flowing hair, bears sacrifices acceptable to God. It is a golden altar, and a spiritual place of sacrifice; “For a contrite spirit is a sacrifice to God.” This is the mother of wisdom. If a man have this, he will have the rest also.

Have you seen a head such as you had never seen? Will you see the face too, or rather mark it? Mark then for the present its color, how ruddy, and blooming, and very engaging; and observe what are its ingredients. “Well, and what are they?” Shame-facedness and blushing. Wherefore also some one says, “Before a shamefaced man shall go favor.” This sheds much beauty over the other members also. Though thou mix ten thousand colors, you will not produce such a bloom.

And if you will see the eyes also, behold them exactly delineated with decency and temperance. Wherefore they become also so beautiful and sharpsighted, as to behold even the Lord Himself. For, “Blessed,” says He, “are the pure in heart, for they shall see God.”

And her mouth is wisdom and understanding, and the knowledge of spiritual hymns. And her heart, acquaintance with Scripture, and maintenance of sound doctrines, and benevolence, and kindness. And as without this last there is no living, so without that other is never any salvation. Yea, for from that all her excellencies have birth. She has also for feet and hands the manifestations of her good works. She has a soul too, godliness. She has likewise a bosom of gold, and firmer than adamant, even fortitude; and all may be taken captive more easily than that bosom may be riven asunder. And the spirit that is in the brain and heart, is charity.

5. Will you that in her actual deeds also I show you her image? Consider, I pray you, this very evangelist: although we have not his whole life in writing, nevertheless even from a few facts one may see his image shine forth.

First, as to his having been lowly and contrite, hear him, after his gospel, calling himself a publican; for his being also merciful, see him stripping himself of all and following Jesus; and as to his piety, it is evident from his doctrines. And his wisdom again it is easy to see from the gospel which he composed, and his charity (for he cared for the whole world); and the manifestation of his good works, from the throne on which he is to sit; and his courage too, “by his departing with joy from the presence of the council.”

Let us imitate then this virtue, and most of all his humility and almsgiving, without which one cannot be saved. And this is shown by the five virgins, and together with them by the Pharisee. For without virginity indeed it is possible to see the kingdom, but without almsgiving it cannot be. For this is among the things that are essential, and hold all together. Not unnaturally then have we called it the heart of virtue. But this heart, unless it supply breath to all, is soon extinguished. In the same way then as the fountain also, if it confine its streams to itself, grows putrid; so it is with the rich also, when they keep their possessions to themselves. Wherefore even in our common conversation we say, “great is the consumption of wealth with such a man;” instead of saying, “great is the abundance, great the treasure.” For in truth there is a consumption, not of the possessors only, but of the riches themselves. Since both garments laid by spoil, and gold is cankered, and grain is eaten up, and the soul too of their owner is more than they all cankered and corrupted by the cares of them.