Gregory the Dialogist — Commentary on Scripture

Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it.

Therefore he who eats the Passover ought to have his loins girded, so that he who celebrates the solemnity of resurrection and incorruption may no longer be subject to corruption through any vices, may subdue pleasures, and may restrain the flesh from lust. For he does not know what the solemnity of incorruption is who still lies subject to corruption through incontinence. These things are hard for some, but narrow is the gate that leads to life.

Matthew 7:15-20 · 2 passages

Beware of false prophets, which come to you in sheep's clothing, but inwardly they are ravening wolves.

(Mor. xxxi. 14.) Also the hypocrite is restrained by peaceful times of Holy Church, and therefore appears clothed with godliness; but let any trial of faith ensue, straight the wolf ravenous at heart strips himself of his sheep's skin, and shows by persecuting how great his rage against the good.

But many, when they receive the rights of governance, burn to tear apart their subjects, display the terror of power, and harm those whom they ought to have benefited. And because they do not have the bowels of charity, they desire to be seen as lords, they do not at all recognize themselves to be fathers, they change the place of humility into the exaltation of domination, and if ever they flatter outwardly, inwardly they rage. Concerning whom the Truth says elsewhere: They come to you in sheep's clothing, but inwardly they are ravenous wolves.

Matthew 7:21-23

Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven.

(Mor. xx. 7.) By this sentence it is given to us to learn, that among men charity and humility, and not mighty works, are to be esteemed. Whence also now the Holy Church, if there be any miracles of heretics, despises them, because she knows that they have not the mark of holiness. And the proof of holiness is not to work miracles, but to love our neighbour as ourselves, to think truly of God, and of our neighbour better than of ourselves.

Matthew 7:22

Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works?

For by those outward signs, life cannot be obtained by those who work them. For those bodily miracles sometimes show holiness, but do not make it; but these spiritual ones, which are wrought in the mind, do not show but make the virtue of life. The evil can have those, but only the good can enjoy these.

Whence the Truth says of certain ones: Many will say to me in that day: Lord, Lord, have we not prophesied in your name, and in your name cast out devils, and in your name done many mighty works? And then I will confess to them: I never knew you; depart from me, you workers of iniquity.

Do not therefore, dearest brethren, love signs which may be had in common with the reprobate; but love these miracles of charity and piety which we have spoken of, which are so much the safer as they are hidden, and for which the recompense with the Lord is so much the greater as the glory among men is less.

Matthew 7:23

And then will I profess unto them, I never knew you: depart from me, ye that work iniquity.

But we must note especially how great is the order of narration in the mouth of Truth concerning the proud rich man and the humble poor man. For behold it is said: "There was a certain rich man"; and immediately it is added: "And there was a certain beggar, named Lazarus." Certainly among the people the names of the rich are usually known more than those of the poor. What is it, therefore, that the Lord, speaking of a poor man and a rich man, tells the name of the poor man and does not tell the name of the rich man, except that God knows and approves the humble, and does not know the proud? Hence also to some who are proud of the power of their miracles He will say at the end: "I know you not whence you are: depart from me, all you workers of iniquity." But on the contrary, to Moses it is said: "I know you by name." Therefore He says of the rich man: "A certain man." He says of the poor man: "A beggar, named Lazarus." As if He openly said: I know the humble poor man, I do not know the proud rich man. The one I hold as known through approval, the other I do not know through the judgme…

But we must note especially how great is the order of narration in the mouth of Truth concerning the proud rich man and the humble poor man. For behold it is said: "There was a certain rich man"; and immediately it is added: "And there was a certain beggar, named Lazarus." Certainly among the people the names of the rich are usually known more than those of the poor. What is it, therefore, that the Lord, speaking of a poor man and a rich man, tells the name of the poor man and does not tell the name of the rich man, except that God knows and approves the humble, and does not know the proud? Hence also to some who are proud of the power of their miracles He will say at the end: "I know you not whence you are: depart from me, all you workers of iniquity." But on the contrary, to Moses it is said: "I know you by name." Therefore He says of the rich man: "A certain man." He says of the poor man: "A beggar, named Lazarus." As if He openly said: I know the humble poor man, I do not know the proud rich man. The one I hold as known through approval, the other I do not know through the judgment of reprobation.

Matthew 7:28-29

And it came to pass, when Jesus had ended these sayings, the people were astonished at his doctrine:

(Mor. xxiii. 13.) Or, Christ spoke with especial power, because He did no evil from weakness, but we who are weak, in our weakness consider by what method in teaching we may best consult for our weak brethren.

Matthew 8:5

And when Jesus was entered into Capernaum, there came unto him a centurion, beseeching him,

In this matter we must carefully observe that, as we have learned from another evangelist's testimony, a centurion came to the Lord saying: "Lord, my servant lies paralyzed in my house and is grievously tormented." To whom Jesus immediately responds: "I will come and heal him." What does it mean that the royal official asks him to come to his son, and yet he refuses to go bodily; but to the centurion's servant he is not invited, and yet he promises to go bodily? He does not deign to be present to the royal official's son through bodily presence, yet he does not disdain to go to meet the centurion's servant. What is this, except that our pride is rebuked, we who in men venerate not the nature by which they were made in the image of God, but honors and riches?

Matthew 8:6

And saying, Lord, my servant lieth at home sick of the palsy, grievously tormented.

A centurion came to the Lord saying: "Lord, my servant lies paralyzed in my house and is grievously tormented." To whom Jesus immediately responds: "I will come and heal him." What does it mean that the royal official asks him to come to his son, and yet he refuses to go bodily; but to the centurion's servant he is not invited, and yet he promises to go bodily? He does not deign to be present to the royal official's son through bodily presence, yet he does not disdain to go to meet the centurion's servant. What is this, except that our pride is rebuked, we who in men venerate not the nature by which they were made in the image of God, but honors and riches? And when we consider what surrounds them, we certainly fail to perceive their inner worth, while we consider what is despised in bodies, we neglect to weigh what they truly are.

Matthew 8:7

And Jesus saith unto him, I will come and heal him.

A centurion came to the Lord saying: "Lord, my servant lies paralyzed in my house and is grievously tormented." To whom Jesus immediately responds: "I will come and heal him." What does it mean that the royal official asks him to come to his son, and yet he refuses to go bodily; but to the centurion's servant he is not invited, and yet he promises to go bodily? He does not deign to be present to the royal official's son through bodily presence, yet he does not disdain to go to meet the centurion's servant. What is this, except that our pride is rebuked, we who in men venerate not the nature by which they were made in the image of God, but honors and riches? And when we consider what surrounds them, we certainly fail to perceive their inner worth, while we consider what is despised in bodies, we neglect to weigh what they truly are. But our Redeemer, to show that what is lofty among men should be despised, and what is despised among men should not be despised by the saints, was unwilling to go to the royal official's son, but was ready to go to the centurion's servant. Therefore our p…

A centurion came to the Lord saying: "Lord, my servant lies paralyzed in my house and is grievously tormented." To whom Jesus immediately responds: "I will come and heal him." What does it mean that the royal official asks him to come to his son, and yet he refuses to go bodily; but to the centurion's servant he is not invited, and yet he promises to go bodily? He does not deign to be present to the royal official's son through bodily presence, yet he does not disdain to go to meet the centurion's servant. What is this, except that our pride is rebuked, we who in men venerate not the nature by which they were made in the image of God, but honors and riches? And when we consider what surrounds them, we certainly fail to perceive their inner worth, while we consider what is despised in bodies, we neglect to weigh what they truly are. But our Redeemer, to show that what is lofty among men should be despised, and what is despised among men should not be despised by the saints, was unwilling to go to the royal official's son, but was ready to go to the centurion's servant. Therefore our pride is rebuked, which does not know how to value men for the sake of men themselves. It considers only, as we said, what surrounds men; it does not look at their nature; it does not recognize the honor of God in men. Behold, the Son of God is unwilling to go to the royal official's son, and yet he is ready to come for the health of a servant. Certainly if anyone's servant asked us to go to him, immediately our pride would answer us in silent thought, saying: "Do not go, because you degrade yourself, your honor is despised, your position is cheapened." Behold, he comes from heaven who does not disdain to meet a servant on earth; and yet we, who are from the earth, scorn to be humbled on earth.

Matthew 8:11

And I say unto you, That many shall come from the east and west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven.

Now it happened that both died. The rich man, who was clothed in purple and fine linen, was buried in hell; but Lazarus was led by angels into Abraham's bosom. What does Abraham's bosom signify but the secret rest of the fathers? Of which the Truth says: "Many will come from the East and the West, and will recline with Abraham and Isaac and Jacob in the kingdom of heaven; but the children of the kingdom will be cast out into outer darkness."

Matthew 8:12

But the children of the kingdom shall be cast out into outer darkness: there shall be weeping and gnashing of teeth.

Now it happened that both died. The rich man, who was clothed in purple and fine linen, was buried in hell; but Lazarus was led by angels into Abraham's bosom. What does Abraham's bosom signify but the secret rest of the fathers? Of which the Truth says: "Many will come from the East and the West, and will recline with Abraham and Isaac and Jacob in the kingdom of heaven; but the children of the kingdom will be cast out into outer darkness." For he who is said to have been clothed in purple and fine linen is rightly called a child of the kingdom. He who lifts his eyes from afar to see Lazarus, because while the unfaithful are in the depths through the punishments of their damnation, they behold the faithful above them in rest before the day of the last judgment, whose joys afterward they can in no way contemplate.

Matthew 8:18-22

Now when Jesus saw great multitudes about him, he gave commandment to depart unto the other side.

(Mor. xix. 1.) Otherwise; The fox is a crafty animal, lying hid in ditches and dens, and when it comes abroad never going in a straight path, but in crooked windings; birds raise themselves in the air. By the foxes then are meant the subtle and deceitful dæmons, by the birds the proud dæmons; as though He had said; Deceitful and proud dæmons have their abode in your heart; but my lowliness finds no rest in a proud spirit.

(Mor. iv. 27.) The dead also bury the dead, when sinners protect sinners. They who exalt sinners with their praises, hide the dead under a pile of words.

Matthew 8:22

But Jesus said unto him, Follow me; and let the dead bury their dead.

He sees and follows who puts into practice the good that he understands. But he sees and does not follow who indeed understands the good, but disdains to do good works. If therefore, dearest brothers, we now recognize the blindness of our pilgrimage, if by believing in the mystery of our Redeemer we sit by the wayside, if by praying daily we seek light from our Creator, if having been illuminated after our blindness we now see that same light through understanding, let us follow in our works the Jesus whom we perceive in our mind. Let us observe where he walks, and by imitating hold to his footsteps. For he follows Jesus who imitates him. For this reason he says: "Follow me, and let the dead bury their dead."

Matthew 8:28-34

And when he was come to the other side into the country of the Gergesenes, there met him two possessed with devils, coming out of the tombs, exceeding fierce, so that no man might pass by that way.

(Mor. ii. 10.) For the Devil knows that of himself he has no power to do any thing, because it is not of himself that he exists as a spirit.

Matthew 9:1-8

And he entered into a ship, and passed over, and came into his own city.

(Mor. xxiii. 24.) Or by the bed is denoted the pleasure of the body. He is commanded now he is made whole to bear that on which he had lain when sick, because every man who still takes pleasure in vice is laid as sick in carnal delights; but when made whole he bears this because he now endures the wantonness of that flesh in whose desires he had before reposed.

Matthew 9:23-26

And when Jesus came into the ruler's house, and saw the minstrels and the people making a noise,

(Mor. xviii. 43.) The multitude are put forth that the damsel may be raised; for unless the multitude of worldly cares is first banished from the secrets of the heart, the soul which is laid dead within, cannot rise again.

Matthew 9:27-31

And when Jesus departed thence, two blind men followed him, crying, and saying, Thou Son of David, have mercy on us.

(Mor. xix. 23.) We must enquire how this is that the Almighty, whose will and power are coextensive, should have here willed that His excellent works should be hid in silence, and is yet preached against His will, as it were, by these men who have received their sight. It is only that He herein has left an example to His servants who follow Him, that they should desire their own good deeds to be hid, and that notwithstanding they should be made known against their will, that others may profit by their example. They should then be hid by design, and published of compulsion; their concealment is by our own watchfulness, their betrayal is for others' profit.

Matthew 9:37

Then saith he unto his disciples, The harvest truly is plenteous, but the labourers are few;

When the preachers were sent, let us hear what he says: "The harvest indeed is great, but the laborers are few. Pray therefore the Lord of the harvest, that he send laborers into his harvest." For the great harvest the laborers are few, which we cannot speak of without heavy grief, because even if there are those who hear good things, there are none to speak them. Behold, the world is full of priests, yet in God's harvest a worker is found very rarely, because we have indeed taken up the priestly office, but we do not fulfill the work of the office.

Matthew 9:38

Pray ye therefore the Lord of the harvest, that he will send forth labourers into his harvest.

But consider, dearest brothers, consider what is said: "Pray the Lord of the harvest, that he send laborers into his harvest." Petition on our behalf, that we may be able to work worthily for you, lest our tongue grow sluggish from exhortation, lest after we have taken up the place of preaching, our silence condemn us before the just judge. For often the tongue of preachers is restrained because of their own wickedness; but often indeed it happens through the fault of those subject to them that the word of preaching is withdrawn from those who are in charge. Indeed the tongue of preachers is restrained because of their own wickedness, as the Psalmist says: "But to the sinner God said: Why do you declare my justices?" And again, because of the fault of those subject to them, the voice of preachers is forbidden, as the Lord says to Ezekiel: "I will make your tongue cleave to your palate, and you shall be mute, and not as a man who rebukes, because it is a provoking house." As if he were to say openly: Therefore the word of preaching is taken from you, because while the people provoke m…

But consider, dearest brothers, consider what is said: "Pray the Lord of the harvest, that he send laborers into his harvest." Petition on our behalf, that we may be able to work worthily for you, lest our tongue grow sluggish from exhortation, lest after we have taken up the place of preaching, our silence condemn us before the just judge. For often the tongue of preachers is restrained because of their own wickedness; but often indeed it happens through the fault of those subject to them that the word of preaching is withdrawn from those who are in charge. Indeed the tongue of preachers is restrained because of their own wickedness, as the Psalmist says: "But to the sinner God said: Why do you declare my justices?" And again, because of the fault of those subject to them, the voice of preachers is forbidden, as the Lord says to Ezekiel: "I will make your tongue cleave to your palate, and you shall be mute, and not as a man who rebukes, because it is a provoking house." As if he were to say openly: Therefore the word of preaching is taken from you, because while the people provoke me in their actions, they are not worthy to receive the exhortation of truth. From whose fault, therefore, the word is withdrawn from the preacher is not easily known. But it is known most certainly that the silence of the Pastor sometimes harms himself, but always harms those subject to him.