Having therefore healed his body, He bids him,

“Tell no man, but show himself to the priest, and offer the gift that Moses commanded, for a testimony unto them.”

Now some say, that for this intent He bade him tell no man, that they might practise no craft about the discerning of his cure; a very foolish suspicion on their part. For He did not so cleanse as to leave the cleansing questionable, but He bids him “tell no man,” teaching us to avoid boasting and vainglory. And yet He well knew that the other would not obey, but would proclaim his benefactor: nevertheless He doth His own part.

“How then elsewhere doth He bid them tell of it?” one may ask. Not as jostling with or opposing Himself, but as teaching men to be grateful. For neither in that place did He give command to proclaim Himself, but to “give glory to God;” by this leper training us to be clear of pride and vainglory, by the other to be thankful and grateful; and instructing on every occasion to offer to the Lord the praise of all things that befall us. That is, because men for the most part remember God in sickness, but grow slacker after recovery; He bids them continually both in sickness and in health to give heed to the Lord, in these words, “give glory to God.”

But wherefore did He command him also to show himself to the priest, and to offer a gift? To fulfill the law here again. For neither did He in every instance set it aside, nor in every instance keep it, but sometimes He did the one, sometimes the other; by the one making way for the high rule of life that was to come, by the other checking for a while the insolent speech of the Jews, and condescending to their infirmity. And why marvel, if just at the beginning He Himself did this, when even the very apostles, after they were commanded to depart unto the Gentiles, after the doors were opened for their teaching throughout the world, and the law shut up, and the commandments made new, and all the ancient things had ceased, are found sometimes observing the law, sometimes neglecting it?

But what, it may be said, doth this saying, “Show thyself to the priest,” contribute to the keeping of the law? No little. Because it was an ancient law, that the leper when cleansed should not entrust to himself the judgment of his cleansing, but should show himself to the priest, and present the demonstration thereof to his eyes, and by that sentence be numbered amongst the clean. For if the priest said not “The leper is cleansed,” he remained still with the unclean without the camp. Wherefore he saith, “Show thyself to the priest, and offer the gift that Moses commanded.” He said not, “which I command,” but for a time remits him to the law, by every means stopping their mouths. Thus, lest they should say, He had seized upon the priests’ honor; though He performed the work Himself, yet the approving it He entrusted to them, and made them sit as judges of His own miracles. “Why, I am so far,” He saith, “from striving either with Moses or with the priests, that I guide the objects of my favor to submit themselves unto them.”

But what is, “for a testimony unto them”? For reproof, for demonstration, for accusation, if they be unthankful. For since they said, as a deceiver and impostor we persecute Him, as an adversary of God, and a transgressor of the law; “Thou shalt bear me witness,” saith He, “at that time, that I am not a transgressor of the law. Nay, for having healed thee, I remit thee to the law, and to the approval of the priests;” which was the act of one honoring the law, and admiring Moses, and not setting himself in opposition to the ancient doctrines.

And if they were not in fact to be the better, hereby most of all one may perceive His respect for the law, that although He foreknew they would reap no benefit, He fulfilled all His part. For this very thing He did indeed foreknow, and foretold it: not saying, “for their correction,” neither, “for their instruction,” but, “for a testimony unto them,” that is, for accusation, and for reproof, and for a witness that all hath been done on my part; and though I foreknew they would continue incorrigible, not even so did I omit what ought to be done; only they continued keeping up to the end their own wickedness.

This, we may observe, He saith elsewhere also; “This gospel shall be preached in all the world for a testimony to all the nations, and then shall the end come;” to the nations, to them that obey not, to them that believe not. Thus, lest any one should say, “And wherefore preach to all, if all are not to believe?”—it is that I may be found to have done all my own part, and that no man may hereafter be able to find fault, as though he had not heard. For the very preaching shall bear witness against them, and they will not be able hereafter to say, “We heard not;” for the word of godliness “hath gone out unto the ends of the world.”

Therefore bearing these things in mind, let us also fulfill all our duties to our neighbor, and to God let us give thanks continually. For it is too monstrous, enjoying as we do His bounty in deed every day, not so much as in word to acknowledge the favor; and this, though the acknowledgment again yield all its profit to us. Since He needs not, be sure, anything of ours: but we stand in need of all things from Him. Thus thanksgiving itself adds nothing to Him, but causes us to be nearer to Him. For if men’s bounties, when we call them to memory, do the more warm us with their proper love-charm; much more when we are continually bringing to mind the noble acts of our Lord towards us, shall we be more diligent in regard of His commandments.

For this cause Paul also said, “Be ye thankful.” For the best preservative of any benefit is the remembrance of the benefit, and a continual thanksgiving.

For this cause even the awful mysteries, so full of that great salvation, which are celebrated at every communion, are called a sacrifice of thanksgiving, because they are the commemoration of many benefits, and they signify the very sum of God’s care for us, and by all means they work upon us to be thankful. For if His being born of a virgin was a great miracle, and the evangelist said in amaze, “now all this was done;” His being also slain, what place shall we find for that? tell me. I mean, if to be born is called “all this;” to be crucified, and to pour forth His blood, and to give Himself to us for a spiritual feast and banquet,—what can that be called? Let us therefore give Him thanks continually, and let this precede both our words and our works.

But let us be thankful not for our own blessings alone, but also for those of others; for in this way we shall be able both to destroy our envy, and to rivet our charity, and make it more genuine. Since it will not even be possible for thee to go on envying them, in behalf of whom thou givest thanks to the Lord.

Wherefore, as you know, the priest also enjoins to give thanks for the world, for the former things, for the things that are now, for what hath been done to us before, for what shall befall us hereafter, when that sacrifice is set forth.

For this is the thing both to free us from earth, and to remove us into heaven, and to make us angels instead of men. Because they too form a choir, and give thanks to God for His good things bestowed on us, saying, “Glory to God in the highest, and on earth peace, good will towards men.” “And what is this to us, that are not upon earth, nor are men?” “Nay, it is very much to us, for we have been taught so to love our fellow servants, as even to account their blessings ours.”

Wherefore Paul also, everywhere in his epistles, gives thanks for God’s gracious acts to the world.

Let us too therefore continually give thanks, for our own blessings, and for those of others, alike for the small and for the great. For though the gift be small, it is made great by being God’s gift, or rather, there is nothing small that cometh from Him, not only because it is bestowed by Him, but also in its very nature.

And to pass over all the rest, which exceed the sand in multitude; what is equal to the dispensation that hath taken place for our sake? In that what was more precious to Him than all, even His only-begotten Son, Him He gave for us His enemies; and not only gave, but after giving, did even set Him before us as food; Himself doing all things that were for our good, both in giving Him, and in making us thankful for all this. For because man is for the most part unthankful, He doth Himself everywhere take in hand and bring about what is for our good. And what He did with respect to the Jews, by places, and times, and feasts, reminding them of His benefits, that He did in this case also, by the manner of the sacrifice bringing us to a perpetual remembrance of His bounty in these things.

No one hath so labored that we should be approved, and great, and in all things right-minded, as the God who made us. Wherefore both against our will He befriends us often, and without our knowledge oftener than not. And if thou marvel at what I have said, I point to this as having occurred not to any ordinary person, but to the blessed Paul. For even that blessed man, when in much danger and affliction, often besought God that the temptations might depart from him: nevertheless God regarded not his request, but his profit, and to signify this He said, “My grace is sufficient for thee, for my strength is made perfect in weakness.” So that before He hath told him the reason, He benefits him against his will, and without his knowing it.

Now what great thing doth He ask, in requiring us to be thankful in return for such tender care? Let us then obey, and everywhere keep up this. Since neither were the Jews by anything ruined so much, as by being unthankful; those many stripes, one after another, were brought upon them by nothing else than this; or rather even before those stripes this had ruined and corrupted their soul. “For the hope of the unthankful,” saith one, “is like the winter’s hoar frost;” it benumbs and deadens the soul, as that doth our bodies.

And this springs from pride, and from thinking one’s self worthy of something. But the contrite will acknowledge grounds of thanksgiving to God, not for good things only, but also for what seem to be adverse; and how much soever he may suffer, will count none of his sufferings undeserved. Let us then also, the more we advance in virtue, so much the more make ourselves contrite; for indeed this, more than anything else is virtue. Because, as the sharper our sight is, the more thoroughly do we learn how distant we are from the sky; so the more we advance in virtue, so much the more are we instructed in the difference between God and us. And this is no small part of true wisdom, to be able to perceive our own desert. For he best knows himself, who accounts himself to be nothing. Thus we see that both David and Abraham, when they were come up to the highest pitch of virtue, then best fulfilled this; and would call themselves, the one, “earth and ashes,” the other, “a worm;” and all the saints too, like these, acknowledge their own wretchedness. So that he surely who is lifted up in boasting, is the very person to be most ignorant of himself. Wherefore also in our common practice we are wont to say of the proud, “he knows not himself,” “he is ignorant of himself.” And he that knows not himself, whom will he know? For as he that knows himself will know all things, so he who knows not this, neither will he know the rest.

Such an one was he that saith, “I will exalt my throne above the Heavens.” and did not account himself to be worthy so much as of the title of the apostles, after so many and so great deeds of goodness.

Him therefore let us emulate and follow. And we shall follow him, if we rid ourselves of earth, and of things on earth. For nothing makes a man to be so ignorant of himself, as the being rivetted to worldly concerns: nor does anything again so much cause men to be rivetted to worldly concerns, as ignorance of one’s self: for these things depend upon each other. I mean, that as he that is fond of outward glory, and highly esteems the things present, if he strive for ever, is not permitted to understand himself; so he that overlooks these things will easily know himself; and having come to the knowledge of himself, he will proceed in order to all the other parts of virtue.

In order therefore that we may learn this good knowledge, let us, disengaged from all the perishable things that kindle in us so great flame, and made aware of their vileness, show forth all lowliness of mind, and self-restraint: that we may attain unto blessings, both present and future: by the grace and love towards man of our Lord Jesus Christ, with whom be glory, might, and honor, to the Father, together with the Holy and Good Spirit, now and ever, and world without end. Amen.