Homilies on the Gospel of St. Matthew

⁶ Such is the nature of envy, it is ever plotting against its own honors, and wasting him that has it, and encompassing him with countless calamities. And that miserable man, for instance, until David departed, burst not forth into that piteous cry, bewail ing himself and saying, “I am sore distressed, and the Philistines make war against me, and the Lord is departed from me.” Until he was separated from David, he fell not in war, but was both in safety and in glory; for indeed unto the king passed the glory of the captain. For neither was the man disposed to usurpation, nor did he assay to depose the other from his throne, but for him did he achieve all things, and was earnestly attached to him, and this is evident even from what followed afterwards. For when indeed he was set under him, any one of them who do not search carefully might perhaps suppose these things to be by the usual custom of a subject; but after he had withdrawn himself out of Saul's kingdom, what then was there to restrain him, and to him even to slay? Had not the other been evil towards him once, twice, and often? Was it not after having received benefits from him? Was it not having nothing whereof to accuse him? Was not Saul's kingdom and safety danger and insecurity to himself? Must he not needs wander and be a fugitive, and be in trembling for fear of the utmost ills, while the other is alive, and reigning? Nevertheless none of these things constrained him to stain his sword with blood, but when he saw him asleep, and bound, and alone, and in the midst of his own men, and had touched his head, and when there were many rousing him to it, and saying the opportunity thus favorable was a judgment of God, he at once rebuked those who were urging him on, and refrained from the murder, and sent him away both safe and well; and as though he had been rather a body guard of his, and a shield-bearer, not an enemy, so did he chide the host for their treachery towards the king.

What could be equal to this soul? What to that mildness? For this it is possible to see even by the things that have been mentioned but much more by what are done now. For when we have considered our vileness, then we shall know more perfectly the virtue of those saints. Wherefore I entreat you to hasten towards the emulation of them.

For indeed if you love glory, and for this cause art plotting against your neighbor, then shall you enjoy it more largely, when having spurned it, you will abstain from the plotting. For like as to become rich is contrary to covetousness, so is the loving of glory to the obtaining of glory. And if you be minded, let us inquire into each. For since we have no fear of hell, nor much regard for the kingdom, come and even from the things present let us lead you on.

For who are they that are ridiculous? Tell me. Is it not they that are doing anything for the sake of glory from the multitude? And who are the objects of praise? Is it not they who spurn the praise of the multitude? Therefore if the love of vainglory be matter of reproach, and it cannot be concealed that the vainglorious man loves it, he will assuredly be an object of reproach, and the love of glory has become to him a cause of dishonor. And not in this respect only does he disgrace himself, but also in that he is compelled to do many things shameful, and teeming with the utmost disgrace. And like as with respect to their gains men are wont to suffer harm more than anything from the disease of covetousness (they become at least the subjects of many tricks, and of small gains make great losses, wherefore this saying has prevailed even to be a proverb); and as to the voluptuous man likewise, his passion becomes a hindrance to the enjoyment of his pleasure. These at least that are exceedingly given up thereto, and are the slaves of women these above all do women carry about as servants, and will never vouchsafe to treat them as men, buffeting, spurning them, leading, and taking them about everywhere, and giving themselves airs, and in everything merely giving them orders.

Even so also than him that is arrogant and mad about glory, and accounts himself to be high, nothing is more base and dishonored. For the race of man is fond of contention, and against nothing else does it set itself so much, as against a boaster, and a contemptuous man, and a slave of glory.

And he himself too, in order to maintain the fashion of his pride, exhibits the conduct of a slave to the common sort, flattering, courting them, serving a servitude more grievous than that of one bought for money.

Knowing then all these things, let us lay down these passions, that we may not both pay a penalty here, and there be punished without end. Let us become lovers of virtue. For so both before reaching the kingdom we shall reap the greatest benefits here, and when we are departed there we shall partake of the eternal blessings; unto which God grant we may all attain by the grace and love towards man of our Lord Jesus Christ, to whom be glory and might world without end. Amen.