"But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come?"
How then doth Christ say, that they did not believe John.(1) Because this was not believing, to decline receiving Him whom he preached. For so they thought they regarded their prophets and their lawgiver, nevertheless He said they had not regarded them, forasmuch as they received not Him, that was foretold by them. "For if ye had believed Moses," saith He, "ye would have believed Me."(1) And after this again, being asked by Christ, "The baptism of John, whence is it?"(2) they said, "If we shall say, Of earth, we fear the people; if we shall say, From heaven, He will say unto us, How then did ye not believe him?"
So that from all these things it is manifest that they came indeed and were baptized, yet they did not abide in the belief of that which which was preached. For John also points out their wickedness, by their sending(3) unto the Baptist, and saying, "Art thou Elias? Art thou Christ?" wherefore he also added, "they which were sent were of the Pharisees."(4)
"What then? were not the multitudes also of this same mind"? one may say. Nay, the multitudes in simplicity of mind had this suspicion, but the Pharisees, wishing to lay hold of Him. For since it was acknowledged that Christ comes out of the village of David, and this man was of the tribe of Levi, they laid a snare by the question, in order that if he should say any such thing they might quickly come upon him. This at any rate he hath declared by what follows; for on his not acknowledging any of the things which they expected, even so they take hold of him, saying, "Why baptizest thou then, if thou be not the Christ?"(5)
And to convince thee that the Pharisees came with one mind, and the people with another, hear how the evangelist hath declared this too; saying of the people, "that they came and were baptized of him, confessing their sins;"(6) but concerning the Pharisees, no longer like that, but that "when he saw many of the Pharisees and Sadducees coming, he said, O generation of vipers, who hath warned you to flee from the wrath to come?" O greatness of mind! How doth he discourse unto men ever thirsting after the blood of the prophets, and in disposition no better than serpents! how doth he disparage both themselves and their progenitors with all plainness!
2. "Yea," saith one; "he speaks plainly enough, but the question is if there be any reason in this plainness. For be did not see them sinning, but in the act of change; wherefore they did not deserve blame, but rather praise and approbation, for having left city and houses, and making haste to hear his preaching."
What then shall we say? That he had not things present, and even now doing, in his view, but he knew the secrets of their mind, God having revealed this. Since then they were priding themselves on their forefathers, and this was like to prove the cause of their destruction, and was casting them into a state of carelessness, he cuts away the roots of their pride. For this cause Isaiah also calls them, "rulers of Sodom," and "people of Gomorrah;"(7) and another prophet saith, "Are ye not as children of the Ethiopians;"(8) and all withdraw them from this way of thinking, bringing down their pride, which had caused them unnumbered evils.
"But the prophets," you will say, "naturally did so; for they saw them sinning: but in this case, with what view and for what cause doeth he the same, seeing them obey him." To make them yet more tender-hearted.
But if one accurately mark his words, he hath also tempered his rebuke with commendation. For he spake these things, as marveling at them, that they were become able. however late, to do what seemed almost an impossibility for them. His rebuke, you see, is rather that of one bringing them over, and working upon them to arouse themselves. For in that he appears amazed, he implies both their former wickedness to be great, and their conversion marvellous and beyond expectation. Thus, "what hath come to pass," saith he, "that being children of those men, and brought up so badly, they have repented? Whence hath come so great a change? Who hath softened down the harshness of their spirit?Who corrected that which was incurable?"
And see how straightway from the beginning he alarmed them, by laying first, for a foundation, his words concerning hell. For he spake not of the usual topics: "Who hath warned you to flee from wars, from the inroads of the barbarians, from captivities, from famines, from pestilences?" but concerning another sort of punishment, never before made manifest to them, he was striking the first preparatory note, saying thus, "Who hath warned you to flee from the wrath to come?"
And full well did he likewise call them, "generation of vipers." For that animal too is said to destroy the mother that is in travail with her, and eating through her belly, thus to come forth unto light; which kind of thing these men also did being "murderers of fathers, and murderers of mothers,"(9) and destroying their instructors with their own hands.
3. However, he stops not at the rebuke, but introduces advice also. For, "Bring forth," says he, "fruits meet for repentance."(1)
For to flee from wickedness is not enough, but you must show forth also great virtue. For let me not have that contradictory yet ordinary(2) case, that(3) refraining yourselves for a little while, ye return unto the same wickedness. For we are not come for the same objects as the prophets before. Nay, the things that are now are changed, and are more exalted, forasmuch as the Judge henceforth is coming, His very self, the very Lord of the kingdom, leading unto greater self-restraint, calling us to heaven, and drawing us upward to those abodes. For this cause do I unfold the doctrine also touching hell, because both the good things and the painful are for ever. Do not therefore abide as ye are, neither bring forward the accustomed pleas, Abraham, Isaac, Jacob, the noble race of your ancestors."
And these things he said, not as forbidding them to say that they were sprung from those holy men, but as forbidding them to put confidence in this, while they were neglecting the virtue of the soul; at once bringing forward publicly what was in their minds, and foretelling things to come. Because after this they are found to say, "We have Abraham to our father, and were never in bondage to any man."(4) Since then it was this, which most of all lifted them up with pride and ruined them, he first puts it down.
And see how with his honor paid to the patriarch he combines his correction touching these things. Namely, having said, "Think not to say, We have Abraham to our father," he said not, "for the patriarch shall not be able to profit you anything," but somehow in a more gentle and acceptable manner he intimated the self-same thing, by saying,
"For God is able of these stones to raise up children to Abraham."(5)
Now some say, that concerning the Gentiles he saith these things, calling them stones, metaphorically; but I say, that the expression hath also another meaning. But of what kind is this? Think not, saith he, that if you should perish, you would make the patriarch childness. his is not, this is not so. For with God it is possible, both out of bring them to that relationship; since at the beginning also it was so done. For it was like the birth of men out of stones, when a child came forth from that hardened womb.
This accordingly the prophet also was intimating, when he said, "Look unto the hard rock, whence ye are hewn, and to the hole of the pit, whence ye are digged: look unto Abraham your father, and unto Sarah that bare you." (6) Now of this prophecy, you see, he reminds them, showing that if at the beginning he made him a father, as marvellously as if he had made him so out of stones, it was possible for this now also to come to pass. And see how he both alarms them, and cuts them off: in that he said not, "He had already raised up," lest they should despair of themselves, but that He "is able to raise up:" and he said not, ' 'He is able out of stones to make men," but what was a much greater thing, "kinsmen and children of Abraham."
Seest thou how for the time he drew them off from their vain imagination about things of the body, and from their refuge in their forefathers; in order that they might rest the hope of their salvation in their own repentance and continence? Seest thou how by casting out their carnal relationship, he is bringing in that which is of faith?
4. Mark then how by what follows also he increases their alarm, and adds intensity to their agonizing fear.
For having said that "God is able of these stones to raise up children unto Abraham," he added, "And now also the axe is laid unto the root of the trees," (7) by all means making his speech alarming. For as he from his way of life had much freedom of speech, so they needed his severe rebuke, having been left barren(8) now for a long time. For "why do I say" (such are his words) "that ye are on the point of falling away from your relationship to the patriarch and of seeing other, even those that are of stones, brought in to your preeminence? Nay, not to this point only will your penalty reach, but your punishment will proceed further. "For now," saith he, "the axe is laid unto the root of the trees." There is nothing more terrible than this turn of his discourse. For it is no longer "a flying sickle,"(9) nor "the taking down of a hedge," nor "the treading under foot of the vineyard;"(10) but an axe exceeding sharp, and what is worse, it is even at the doors. For inasmuch as they continually disbelieved the prophets, and used to say, "Where is the day of the Lord:"(11) and "let the counsel of the Holy One of Israel come, that we may know it,"(1) by reason that it was many years before what they said came to pass; to lead them off from this encouragement also, he sets the terrors close to them And this he declared by saying "now," and by his putting it to "the root." "For the space between is nothing now," saith he, "but it is laid to the very root." And he said not, "to the branches," nor "to the fruits," but "to the rook" Signifying, that if they were negligent, they would have incurable horrors to endure, and not have so much as a hope of remedy. It being no servant who is now come, as those before Him were, but the very Lord of all, bringing on them His fierce and most effectual vengeance.
Yet, although he hath terrified them again, he suffers them not to fall into despair; but as before he said not "He hath raised up," but "He is able to raise up children to Abraham" (at once both alarming and comforting them); even so here also he did not say that "it hath touched the root," but "it is laid to the root, and is now hard by it, and shows signs of no delay." However, even though He hath brought it so near, He makes its cutting depend upon you. For if ye change and become better men, this axe will depart without doing anything; but if ye continue in the same ways, He will tear up the tree by the roots. And therefore, observe, it is neither removed from the root, nor applied as it is doth it cut at all: the one, that ye may not grow supine, the other to let you know that it is possible even in a short time to be changed and saved. Wherefore he doth also from all topics heighten their fear, thoroughly awakening and pressing them on to repentance. Thus first their falling away from their forefathers; next, others being introduced instead; lastly, those terrors being at their doors, the certainty of suffering incurable evils (both which he declared by the root and the axe), was sufficient to rouse thoroughly those even that were very supine, and to make them full of anxiety. I may add, that Paul too was setting forth the same, when he said, "A short word(2) will the Lord make upon the whole world."(3)
But be not afraid; or rather, be afraid, but despair not. For thou hast yet a hope of change; the sentence is not quite absolute,(4) neither did the axe come to cut (else what hindered it from cutting, close as it was to the root?); but on purpose by this fear to make thee a better man, and to prepare thee to bring forth fruit. For this cause he added, "Therefore every tree, which bringeth not forth good fruit, is hewn down, and cast into the fire."(5) Now by the word "every," he rejects again the privilege which they had from their noble descent; "Why, if thou be Abraham's own descendant," saith he, "if thou have thousands of patriarchs to enumerate, thou wilt but undergo a double punishment, abiding unfruitful."
By these words he alarmed even publicans, the soldiers' mind was startled by him, not casting them into despair, yet ridding them of all security. For along with the terror, there is also much encouragement in what he saith; since by the expression, "which bringeth not forth good fruit," he signified that what bears fruit is delivered from all vengeance.
5. "And how," saith one, "shall we be able to bring forth fruit, when the edge is being applied, and the time so strait, and the appointed season cut short." "Thou wilt be able," saith he, "for this fruit is not of the same kind as that of common trees, waiting a long time, and in bondage to the necessities(6) of seasons, and requiring much other management; but it is enough to be willing, and the tree at once hath put forth its fruit. For not the nature of the root only, but also the skill of the husbandman contributes the most to that kind of fruit-bearing."
For (let me add) on account of this,--lest they should say, "Thou art alarming and pressing, and constraining us, applying an axe, and threatening us with being cut down, yet requiring produce in time of punishment,"--he hath added, to signify the ease of bearing that fruit, "I indeed baptize you with water, but He that cometh after me is mightier than I, the latchet of whose shoe I am not worthy to unloose; He shall baptize you with the Holy Ghost and with fire:"(7) implying hereby that consideration(8) only is needed and faith, not labors and toils; and as it is easy to be baptized, so is it easy to be convened, and to become better men. So having stirred their mind by the fear of God's judgment, and the expectation of His punishment, and by the mention of the axe, and by the loss of their ancestors, and by the bringing in of those other children, and by the double vengeance of cutting off and burning, and having by all means softened their hardness, and brought them to desire deliverance from so great evils; then he brings in what he hath to say touching Christ; and not simply, but with a declaration of His great superiority. Then in setting forth the difference between himself and Him, lest he should seem to say this out of favor, he establishes the fact by comparison of the gifts bestowed by each of them. For he did not at once say, "I am not worthy to unloose the lachet of His shoe;" but when he had first set forth the little value of his own baptism, and had shown that it hath nothing more than to lead them to repentance (for he did not say with water of remission, but of repentance), he sets forth Christ's also, which is full of the unspeakable gift. Thus he seems to say, "Lest, on being told that He cometh after me, thou shouldest despise Him as having come later; learn thou the virtue(1) of His gift, and thou wilt clearly know that I uttered nothing worthy nor great, when I said, "I am not worthy to unloose the latchet of His shoe." So too when thou art told, "He is mightier than I," do not think I said this in the way of making a comparison. For I am not worthy to be ranked so much as among His servants, no, not even the lowest of His servants, nor to receive the least honored portion of His ministry." Therefore He did not merely say, "His shoes," but not even "the latchet," which kind of office was attributing what he had said to humility, he adds also the proof from the facts: "For He shall baptize you," saith he, "with the Holy Ghost and with fire."
6. Seest thou how great is the wisdom of the Baptist? how, when He Himself is preaching, He saith everything to alarm, and fill them with anxiety; but when He is sending men to Him, whatever was mild and apt to recover them: not bringing forward the axe, nor the tree that is cut down and burnt, and cast into the fire, nor the wrath to come, but remission of sins, and removing of punishment, and righteousness, and sanctification, and redemption, and adoption, and brotherhood, and a partaking of the inheritance, and an abundant supply of the Holy Ghost. For all these things he obscurely denoted, when he said, "He shall baptize you with the Holy Ghost;" at once, by the very figure of speech, declaring the abundance of the grace (for he said not, "He will give you the Holy Ghost," but "He will baptize you with the Holy Ghost"); and by the specification of fire on the other hand indicating the vehement and uncontrollable quality of His grace.
Imagine only what sort of men it was meet for the hearers to become, when they considered that they were at once to be like the prophets, and like those great ones. For it was on this account, you see, that he made mention at all of fire; that he might lead them to reflect on the memory of those men. Because, of all the visions that appeared unto them, I had almost said, the more part appeared in fire; thus God discoursed with Moses in the bush, thus with all the people in the mount Sinai, thus with Ezekiel on the cherubim.(2)
And mark again how he rouses the hearer, by putting that first which was to take place after all. For the Lamb was to be slain, and sin to be blotted out, and the enmity to be destroyed, and the burial to take place, and the resurrection, and then the Spirit to come. But none of these things cloth he mention as yet, but that first which was last, and for the sake of which all the former were done, and which was fittest to proclaim His dignity; so that when the hearer should be told that he was to receive so great a Spirit he might search with himself, how and in what manner this shall be, while sin so prevails; that finding him full of thought and prepared for that lesson, he might thereupon introduce what he had to say touching the Passion, no man being any more offended, under the expectation of such a gift.
Wherefore he again cried out, saying, "Behold the Lamb of God, which beareth the sin of the world."(3) He did not say, "which remitteth," but, that which implies a more guardian care," which heareth it." For it is not all one, simply to remit, and to take it upon Himself.(4) For the one was to be done without peril, the other with death.
And again, he said, "He is Son of God."(5) But not even this declared His rank openly to the hearers (for they did not so much as know yet how to conceive of Him as a true Son): but by so great a gift of the Spirit that also was established. Therefore the Father also in sending John gave him, as you know, this as a first token of the dignity of Him that was come, saying, "Upon whom thou shalt see the Spirit descending and remaining, the same is He which baptizeth with the Holy Ghost."(6) Wherefore himself too saith, "I saw and bare record that this is the Son of God;" as though the one were to all time the clear evidence of the other.
7. Then, as having uttered the gentler part of his message, and soothed and relaxed the hearer, he again binds him up, that he may not become remiss. For such was the nature of the Jewish nation; by all encouraging things they were easily puffed up, and corrupted. Wherefore he again adduces his terrors, saying,
" Whose fan is in His hand."(1)
Thus, as before he had spoken of the punishment, so here he points out the Judge likewise, and introduces the eternal vengeance. For "He will burn the chaff," saith he, "with unquenchable fire." Thou seest that He is Lord of all things, and that He is Himself the Husbandman; albeit in another place He calls His Father the same. For "My Father, "saith He, "is the Husbandman?(2) Thus, inasmuch as He had spoken of an axe, lest thou shouldest suppose that the thing needed labor, and the separation was hard to make; by another comparison he suggest the easiness of it, implying that all the world is His; since He could not punish those who were not His own. For the present, it is true, all are mingled together (for though the wheat appears gleaming through, yet it lies with the chaff, as on a threshing floor, not as in a garner), but then, great will be the separation.
Where now are they by whom hell-fire(3) is disbelieved? Since surely here are two points laid down, one, that He will baptize with the Holy Ghost, the other, that He will burn up the disobedient. If then that is credible, so is this too, assuredly. Yea, this is why the two predictions are put by him in immediate connection, that by that which hath taken place already, he might accredit the other, as yet unaccomplished. For Christ too Himself in many places doth so, often of the same things, and often of opposites, setting down two prophecies; the one of which He performs here, the other He promises in the future; that such as are too contentious may, from the one which has already come to pass, believe the other also. which is not yet accomplished. For instance, to them that strip themselves of all that they have for His sake(4) He promised to give an hundred fold in the present world, and life eternal in that which is to come; by the things already given making the future also credible. Which, as we see, John likewise hath done in this place; laying down two things, that He shall both baptize with the Holy Ghost, and burn up with unquenchable fire. Now then, if He had not baptized with the Spirit the apostles, and all every day who are willing, thou mightest have doubts concerning those other things too; but if that which seems to be greater and more difficult, and which transcends all reason, hath been done, and is done every day; how deniest thou that to be true, which is easy, and comes to pass according to reason? Thus having said, "He shall baptize with the Holy Ghost and with fire," and having thence promised great blessings; lest thou, released wholly from the former things, grow supine, he hath added the fan, and the judgment thereby declared. Thus, "think not at all," saith he, "that your baptism suffices, if ye become ordinary persons(5) hereafter:" for we need both virtue, and plenty of that known self-restraint.(6) Therefore as by the axe he urges them unto grace, and unto the font, so after grace he terrifies them by the fan, and the unquenchable fire. And of the one sort, those yet unbaptized, he makes no distinction, but saith in general "Every tree that bringeth not forth good fruit is hewn down,"(7) punishing all the unbelievers. Whereas after baptism He works of their faith.
Let no man then become chaff, let no one be tossed to and fro, nor lie exposed to wicked desires, blown about by them easily every way. For if thou continue wheat, though temptation be brought on thee, thou wilt suffer nothing dreadful; nay, for in the threshing floor, the wheels of the car, that are like saws,(8) do not cut in pieces the wheat; but if thou fall away into the weakness of chaff, thou wilt both here suffer incurable ills, being smitten of all men, and there thou wilt undergo the eternal punishment. For all such persons both before that furnace become food for the irrational passions here, as chaff is for the brute animal: and there again they are material and food for the flame.
Now to have said directly that He will judge men's doings, would not so effectually procure acceptance for His doctrine: but to blend with it the parable, and so establish it all, was apter to persuade the hearer, and part so discourses with them; threshing floor, and harvest, and vineyard, and wine-press, and field, and net, and fishing, and all things familiar, and among which they were busied He makes ingredients in His discourses This kind of thing then the Baptist likewise did here, and offered an exceeding great demonstration of his words, the giving of the Spirit. For "He who hath so great power, as both to forgive sins, and to give the Spirit, much more will these things also be within His power:" so he speaks.
Seest thou how now in due order the mystery(1) came to be laid as a foundation, before the resurrection and judgment?(2)
"And wherefore," it may be said, "did he not mention the signs and wonders which were straightway to be done by Him?" Because this was greater than all, and for its sake all those were done. Thus, in his mention of the chief thing, he comprehended all; death dissolved, sins abolished, the curse blotted out, those long wars done away; our entrance into paradise,(3) our ascent into heaven, our citizenship with the angels, our partaking of the good things to come: for in truth this is the earnest of them all. So that in mentioning this, he hath mentioned also the resurrection of our bodies, and the manifestation of His miracles here, and our partaking of His kingdom, and the good things, which "eye hath not seen, nor ear heard, neither have entered into the heart of main"(4) For all these things He bestowed on us by that gift. It was therefore superfluous to speak of the signs that were immediately to ensue, and which sight can judge of; but those were meet to be discoursed on, whereof they doubted; as for instance, that He is the Son of God; that He exceeds John beyond comparison; that He "beareth(5) the sin of the world;" that He will require an account of all that we do; that our interests are not limited to the present, but elsewhere every one will undergo the due penalty. For these things were not as yet proveable by sight.
8. Therefore, knowing these things, let us use great diligence, while we are in the threshing floor; for it is possible while we are here, to change even out of chaff into wheat, even as on the other hand many from wheat have become chaff. Let us not then be supine, nor be carried about with every wind; neither let us separate ourselves from our brethren, though they seem to be small and mean; forasmuch as the wheat also compared with the chaff is less in measure, but better in nature. Look not therefore to the forms of outward pomp, for they are prepared for the fire, but to this godly humility, so firm and indissoluble, and which cannot be cut, neither is burnt by the fire. It being for their sake that He bears long with the very chaff, that by their intercourse with them they may become better. Therefore judgment is not yet, that we may be all crowned together, that from wickedness many may be convened unto virtue.
Let us tremble then at hearing this parable. For indeed that fire is unquenchable. "And how," it may be said, "is it unquenchable?" Seest thou not this sun ever burning, and never quenched? didst thou not behold the bush burning, and not consumed? If then thou also desirest to escape the flame, lay up alms beforehand, and so thou wilt not even taste of that fire. For if, while here, thou wilt believe what is told thee, thou shalt not so much as see this furnace, after thy departure into that region; but if thou disbelieve it now, thou shalt know it there full well by experience, when no sort of escape is possible. Since in truth no entreaty shall avert the punishment from them who have not shown forth an upright life. For believing surely is not enough, since even the devils tremble at God, but for all that they will be
9. Wherefore our care of our conduct hath son of our continually assembling you here; not simply that ye should enter in, but that ye should also reap some fruit from your continuance here. But if ye come indeed constantly, but go away again reaping no fruit from thence, ye will have no advantage from your entering in and attendance in this place.
For if we, when sending children to teachers, should we see them reaping no benefit thereby, begin to be severe in blaming the teachers, and remove them often to others; what excuse shall we have for not bestowing upon virtue even so much diligence as upon these earthly things, but forever bringing our tablets home empty? And yet our teachers here are more m number and greater. For no less than prophets and apostles and patriarchs, and all righteous men, are by us set over you as teachers in every Church. And not even so is there any profit, but if you have joined in chanting two or three Psalms, and making the accustomed prayers at random and anyhow, are so dismissed, ye think this enough for your salvation. Have ye not heard the prophet, saying (or rather God by the prophet), "This people honoreth me with their lips, but their heart is far from me?"(1)
Therefore, test this be our case too, wipe thou out the letters, or rather the impressions, which the devil hath engraven in thy soul; and bring me a heart set free from worldly tumults, that without fear I may write on it what I will. Since now at least there is nothing else to discern, except his letters;--rapines, covetings, envy, jealousy. Wherefore of course, when I receive your tablets, I am not able so much as to read them. For I find not the letters, which we every Lord's day inscribe on you, and so let you go; but others, instead of these, unintelligible and misshapen. Then, when we have blotted them out, and have written those which are of the Spirit, ye departing, and giving up your hearts to the works of the devil, give Him again power to substitute his own characters in you. What then will be the end of all this, even without any words of mine, each man's own conscience knoweth. For I indeed will not cease to do my part, and to write in you the right letters. But if ye mar our diligence, for our part our reward is unaltered, but your danger is not small.
Now, though I would fain say nothing to disgust you, yet I beseech again and entreat you,(2) imitate at least the little children's diligence in these matters. For so they first learn the form of the letters, after that they practise themselves in distinguishing them put out of shape, and then at last in their reading they proceed orderly by means of them. Just so let us also do; let us divide virtue, and learn first not to swear, nor to forswear ourselves, nor to speak evil; then proceeding to another row,(3) not to envy, not to lust, not to be gluttonous, not to be drunken, not fierce, not slothful, so that from these we may pass on again to the things of the Spirit, and practise continence, and neglect of the belly, temperance, righteousness, to be above glory, and gentle and contrite in mind; and let us join these one with another, and write them upon our soul.
10. And all these let us practise at home. with our own friends, with our wife, with our children. And, for the present, let us begin with the things that come first, and are easier; as for instance, with not sweating; and let us practise this one letter continually at home. For, in truth, there are many at his wife annoying and angering him, sometimes an indocile and disorderly child urgues him on to threatening and swearing. If now at home, when thus continually galled, thou shouldest attain not to be tempted into swearing, thou wilt in the market-place also have power with ease to abide unconquered.
Yea, and in like sort, thou will attain to keep thyself from insulting any, by not insulting thy wife, nor thy servants, nor any one else among those in thy house. For a man's wife too not seldom, praising this or that person, or bemoaning herself, stirs him up to speak evil of that other. But do not thou let thyself be constrained to speak evil of him that is praised, but bear it all nobly. And if thou shouldest perceive thy servants praising other masters, be not perturbed, but stand nobly. Let thy home be a sort of lists, a place of exercise for virtue, that having trained thyself well there, thou mayest with entire skill encounter all abroad.
Do this with respect to vainglory also. For if thou train thyself not to be vainglorious in company of thy wife and thy servants, thou wilt not ever afterwards be easily caught by this passion with regard to any one else. For though this malady be in every case grievous and tyrannical, yet is it so especially when a woman is present. If we therefore in that instance put down its power, we shall easily master it in the other cases also.
And with respect to the other passions too, let us do this self-same thing, exercising ourselves against them at home, and anointing ourselves every day.
And that our exercise may be easier, let us further enact a penalty for ourselves, upon our transgressing any of our purposes. And let the very penalty again be such as brings with it not loss, but reward,--such as procures some very great gain. And this is so, if we sentence ourselves to intenser fastings, and to sleeping often on the bare ground, and to other like austerity. For in this way will much profit come unto us from every quarter; we shall both live the sweet life of virtue here, and we shall attain unto the good things to come and be perpetually friends of God.
But in order that the same may not happen again,--that ye may not, having here admired what is said, go your way, and cast aside at random, wherever it may chance, the tablet of your mind, and so allow the devil to blot out these things;--let each one, on returning home, call his own wife, and tell her these things, and take her to help him; and from this day let him enter into that noble school of exercise, using for oil the supply of the Spirit. And though thou fall once, twice, many times in thy training, despair not, but stand again, and wrestle; and do not give up until thou hast bound on thee the glorious crown of triumph over the devil, and hast for the time to come stored up the riches of virtue in an inviolable treasure-house.
For if thou shouldest establish thyself in the habits of this noble self-restraint, then, not even when remiss, wilt thou be able to transgress any of the commandment, habit imitating the solidity of nature, Yea, as to sleep is easy, and to eat, and to drink, and to breathe, so also will the deeds of virtue be easy to us, and we shall reap to ourselves that pure pleasure, resting in a harbor without a wave, and enjoying continual calm, and with a great freight bringing our vessel into haven, in that City, on that day; and we shall attain unto the undecaying crowns, unto which may we all attain, by the grace and love towards man of our Lord Jesus Christ, to whom be all glory and might, now and always, and world without end. Amen.
"Then cometh Jesus from Galilee to Jordan," etc.
WITH the servants the Lord, with the criminals the Judge, cometh to be baptized. But be not thou troubled; for in these humiliations His exaltation doth most shine forth. For He who vouchsafed to be borne so long in a Virgin's womb, and to come forth thence with our nature, and to be smitten with rods, and crucified, and to suffer all the rest which He suffered;--why marvellest thou if He vouchsafed also to be baptized, and to come with the rest to His servant. For the amazement lay in that one thing, that being God, He would be made Man; but the rest afar this all follows in course of reason.
For this cause, let me add, John also by way of anticipation said all that he had said before, that he "was not worthy to unloose the latchet of His shoe;" and all the rest, as for instance, that He is Judge. and rewards every man according to his desert, and that He will bestow His Spirit abundantly on all; in order that when thou shouldest see Him coming to the baptism, thou mightest not suspect anything mean. Therefore he forbids Him, even when He was come, saying.
"I have need to be baptized of Thee, and comest Thou to me."(1) For, because the baptism was "of repentance," and led men to accuse themselves for their offenses, lest any one should suppose that He too "cometh to Jordan" in this sort of mind, John sets it right beforehand, by calling Him both Lamb, and Redeemer from all the sin that is in the world. Since He that was able to take away the sins of the whole race of men, much more was He Himself without sin. For this cause then he said not, "Behold, He that is without sin," but what was much more, He "that beareth the sin of the world," in order that together with this truth thou mightest receive that other with all assurance, and having receved it mightest perceive, that in the conduct of some further economy He cometh to the baptism. Wherefore also he said to Him when He came, "I have need to be baptized of Thee, and comest Thou to me?"
And he said not, "And art Thou baptized of me?" nay, for this he feared to say: but what? "And comest Thou to me?" What then doth Christ? What He did afterwards with respect to Peter, this did He then also. For so he too would have forbidden Him to wash his feet, but when he had heard, "What I do thou knowest not now, but thou shalt know hereafter, "and "thou hast no part with me,"(2) he speedily withdrew from his determination, and went over to the contrary. And this man again in like manner, when he had heard, "Suffer it to be so now, for thus it becometh us to fulfill all righteousness,"(3) straightway obeyed. For they were not unduly contentious, but they manifested both love and obedience, and made it their study to be ruled by their Lord in all things.
And mark how He urges him on that very ground which chiefly caused him to look doubtfully on what was taking place; in that He did not say, "thus it is just," but "thus it becometh." For, inasmuch as the point unworthy of Him was in his mind chiefly this, His being baptized by His servant, He stated this rather than anything else, which is directly opposed to that impression: as though He had said, "Is it not as unbecoming that thou avoidest and forbiddest this? nay, for this self-same cause I bid thee suffer it, that it is becoming, and that in the highest degree."
And He did not merely say, "suffer," but He added, "now." "For it will not be so forever," saith He, "but thou shalt see me such as thou desirest; for the present, however, endure this." Next He shows also how this "becometh" Him. How then doth it so? "In that we fulfill the whole law;" and to express this He said, "all righteousness." For righteousness is the fulfilling of the commandments "Since then we have performed all the rest of the commandments," saith He, "and this alone remains, it also must be added: because I am come to do away the curse that is appointed for the transgression of the law. I must therefore first fulfill it all, and having delivered you from its condemnation, in this way bring it to an end. It becometh me therefore to fulfill the whole law, by the same rule that it becometh me to do away the curse that is written against you in the law: this being the very purpose of my assuming flesh, and coming hither."
2. "Then he suffereth Him. And Jesus, when He was baptized, went up straightway out of the water; and, lo, the heavens were opened unto Him, and he saw the Spirit of God descending like a dove, and lighting upon Him."(1)
For inasmuch as many supposed that John was greater than He, because John had been brought up all his time in the wilderness, and was son of a chief priest, and was clothed with such raiment, and was calling all men unto his baptism, and had been born of a barren mother; while Jesus, first of all, was of a damsel of ordinary rank (for the virgin birth was not yet manifest to all); and besides, He had been brought up in an house, and held converse with all men, and wore this common raiment; they suspected Him to be less than John, knowing as yet nothing of those secret things;--and it fell out moreover that He was baptized of John, which thing added support to this surmise, even if none of those mentioned before had existed; for it would come into their mind that this man was one of the many (for were He not one of the many, He would not have come with the many to the baptism), but that John was greater than He and far more admirable:--in order therefore that this opinion might not are opened, when He is baptized, and the Spirit comes down, and a voice with the Spirit, proclaiming the dignity of the Only Begotten. For since the voice that said, "This is my beloved Son," would seem to the multitude rather to belong to John, for It added not, "This that is baptized," but simply This, and every hearer would conceive it to be said concerning the baptizer, rather than the baptized, partly on account of the Baptist's own dignity, partly for all that hath been mentioned; the Spirit came in form of a dove, drawing the voice towards Jesus, and making it evident to all, that This was not spoken of John that baptized, but of Jesus who was baptized.
And how was it, one may say, that they did not believe, when these things came to pass? Because in the days of Moses also many wonderful works were done, albeit not such as these; and after all those, the voices, and the trumpets, and the lightnings, they both forged a calf, and "were joined unto Baal-peor." And those very persons too, who were present at the time, and saw Lazarus arise, so far from believing in Him, who had wrought these things, repeatedly attempted even to slay Him. Now if seeing before their eyes one rise from the dead, they were so wicked, why marvel at their not receiving a voice wafted from above? Since when a soul is uncandid and perverse, and possessed by the disease of envy, it yields to none of these things; even as when it is candid it receives all with faith, and hath no great need of these.
Speak not therefore thus, "They believed not," but rather inquire, "Did not all things take place which ought to have made them believe?" For by the prophet also God frames this kind of defense of His own ways in general. That is, the Jews being on the point of ruin, and of being given over to extreme punishment; lest any from their wickedness should calumniate His providence, He saith, "What ought I to have done to this vineyard, that I have not done?"(2) Just so here likewise do thou reflect; "what ought to have been done, and was not done?" And indeed whensoever arguments arise on God's Providence, do thou make use of this kind of defense, against those who from the wickedness of the many try to raise a prejudice against it. See, for instance, what astonishing things are done, preludes of those which were to come; for it is no more paradise, but Heaven that is opened.
But let our argument with the Jews stand over unto some other time; for the present, God working with us, we would direct our discourse to what is immediately before us.
3. "And Jesus, when He was baptized, went up straightway out of the water; and lo! the heavens were opened unto Him."(1)
Wherefore were the heavens opened? To inform thee that at thy baptism also this is done, God calling thee to thy country on high, and persuading thee to have nothing to do with earth. And if thou see not, yet never doubt it. For so evermore at the beginnings of all wonderful and spiritual transactions, sensible visions appear, and such-like signs, for the sake of them that are somewhat dull in disposition, and who have need of outward sight, and who cannot at all conceive an incorporeal nature, but are excited only by the things that are seen: that so, though afterward no such thing occur, what hath been declared by them once for all at the first may be received by thy faith.
For in the case of the apostles too, there was a "sound of a mighty wind,"(2) and visions of fiery tongues appeared, but not for the apostles' sake, but because of the Jews who were then present. Nevertheless, even though no sensible signs take place, we receive the things that have been once manifested by them. Since the dove itself at that time therefore appeared, that as in place of a finger (so to say) it might point out to them that were present, and to John, the Son of God. Not however merely on this account, but to teach thee also, that upon thee no less at thy baptism the Spirit comes. But since then we have no need of sensible vision, faith sufficing instead of all. For signs are "not for them that believe, but for them that believe not."(3)
But why in the fashion of a dove? Gentle is that creature, and pure. Forasmuch then as the Spirit too is '"a Spirit of meekness,"(4) He therefore appears in this sort. And besides, He is reminding us of an ancient history. For so, when once a common shipwreck had overtaken the whole world, and our race was in danger of perishing, this creature appeared, and indicated the deliverance from the tempest, and bearing an olive branch,(5) published the good tidings of the common calm of the whole world; all which was a type of the things to come. For in fact the condition of men was then much worse, and they deserved a much sorer punishment. To prevent thy despairing, therefore, He reminds thee of that history. Because then also, when things were desperate, there was a sort of deliverance and reformation; but then by punishment, now, on the contrary, by grace and an unspeakable gift.(6) Therefore the dove also appears, not bearing an olive branch, but pointing out to us our Deliverer from all evils, and suggesting the gracious hopes. For not from out of an ark doth she lead one man only, but the whole world she leads up into heaven at her appearing, and instead of a branch of peace from an olive, she conveys the adoption to all the world's offspring in common.
Reflect now on the greatness of the gift, and do not account His dignity the less for His appearing in such a likeness. For I actually hear some saying,(7) that "such as is the difference between a man and a dove, so great is that between Christ and the Spirit: since the one appeared in our nature, the other in the likeness of a dove." What must we say then to these things? That the Son of God did indeed take upon Him the nature of man, but the Spirit took not on Him the nature of a dove. Therefore the evangelist also said not, "in the nature of a dove," but "in the form of a dove." Accordingly, never after did He so much as appear in this fashion, but at that moment only. And if on this account thou affirmest His dignity to be less, the cherubim too will be made out by this reasoning much His superior, even as much so as an eagle is to a dove: because they too were figured into that visible shape. And the angels too superior again, for they no less have many times appeared in the fashion of men. But these things are not so, indeed they are not. For the truth of an economy is one thing, and the condescension of a temporary vision another.
Do not now, I pray thee, become unthankful towards thy Benefactor nor with the very contraries(8) requite Him that hath bestowed on thee the fountain of blessedness. For where adoption is vouchsafed, there is also the removing of evils, and the giving of all good things.
4. On this very account the Jewish baptism ceases, and ours takes its beginning. And what was done with regard to the Pass-over, the same ensues in the baptism also. For as in that case too, He acting with a view to both, brought the one to an end, but to the other He gave a beginning: so here, having fulfilled the Jewish baptism, He at the same time opens also the doors of that of the Church; as on one table then, so in one river now, He had both sketched out the shadow, and now adds the truth. For this baptism alone hath the grace of the Spirit, but that of John was destitute of this gift. For this very cause in the case of the others that were baptized no such thing came to pass, but only in the instance of Him who was to hand on(1) this; in order that, besides what we have said, thou mightest learn this also, that not the purity of the baptizer, but the power of the baptized, had this effect. Not until then, assuredly, were either the heavens opened, nor did the Spirit make His approach.(2) Because henceforth He leads us away from the old to the new polity, both opening to us the gates on high, and sending down His Spirit from thence to call us to our country there; and not merely to call us, but also with the greatest mark of dignity. For He hath not made us angels and archangels, but He hath caused us to become "sons of God," and "beloved," and so He draws us on towards that portion of ours.
Having then all this in thy mind, do thou show forth a life worthy of the love of Him who calls thee, and of thy citizenship in that world, and of the honor that is given thee. Crucified as thou art to the world, and having crucified it to thyself, show thyself with all strictness a citizen of the city of the heavens And do not, because thy body is not translated unto heaven, suppose that thou hast anything to do with the each; for thou hast thy Head abiding above. Yea with this very purpose the Lord, having first come here and having brought His angels, did then, taking thee with Him, depart thither; that even before thy going up to that place, thou mightest understand that it is possible for thee to inhabit earth as it were heaven.
Let us then keep watch over that noble birth, which we received from the beginning; and let us every day seek more and more the palaces there, and account all that is here to be a shadow and a dream. For so, had any king among those on each, finding thee poor and a beggar, made thee suddenly his son, never wouldest thou have thought upon thy cottage, and thy cottage's mean appointments. Yet surely in that case the difference is not much. Do not then either in this case take account of any of the former things, for thou art called unto much greater. For both He who calls is the Lord of the angels, and the good things that are given surpass all both word and thought. Since not from earth to earth doth He remove thee, as the king doth, but from earth to heaven, and from a mortal nature to an immortal, and to glory unspeakable, then only possible to be properly manifested, when we shall actually enjoy it.
Now then, having to partake of such blessings, do I see thee minding money, and clinging to the pomp which is here? And dost thou not esteem all that is seen to be more vile than beggars rags? And how wilt thou appear worthy of this honor? And what excuse wilt thou have to plead? or rather, what punishment wilt thou not have to suffer, who after so great a gift art running to thy former vomit? For no longer art thou punished merely as a man, but as a son of God that hath sinned; and the greatness of thy honor becomes a mean of bringing a sorer punishment on thee. Since we too punish not equally slaves that do wrong, and sons committing the same offense; and most of all when they have received some great kindness from us.
For if he who had paradise for his portion, for one disobedience underwent such dreadful things after his honor; we, who have received Heaven, and are become joint heirs with the Only Begotten, what excuse shall we have, for running to the serpent after the dove? For it will be no longer, "Dust thou art, and unto dust shalt thou return,"(3) and thou "tillest the ground,"(4) and those former words, that will be said to us;(5) but what is far more grievous than these, the "outer darkness,"(6) the bonds that may not be burst, the venomous worm, the "gnashing of teeth;" and this with great reason. For he that is not made better even by so great a benefit, would justly suffer the most extreme, and a yet more grievous punishment. Elias once opened and shut Heaven, but that was to bring down rain, and restrain it whereas to thee the heaven is not so opened, but in order for thee to ascend thither; and what is yet more, not to ascend only, but to lead up others also, if thou wilt; such great confidence and power hath He bestowed on thee in all that is His.
5. Forasmuch then as our house is there, there let us store up all, and leave nothing here, lest we lose it. For here, though thou put a lock on it, and doors, and bars, and set thousands of servants to watch it; though thou get the better of all the crafty ones, though thou escape the eyes of the envious, the worms, the wasting that comes of time;which is impossible;--death at any rate thou writ never escape, but wilt be deprived of all those things in one moment of time; and not deprived of them only, but wilt have to transfer them into the hands often of thy very enemies. Whereas if thou wouldest transfer them into that house, thou wilt be far above all. For there is no need to apply either key, or doors, or bars; such is the virtue(1) of that city, so inviolable is this place, and by nature inaccessible to corruption and all wickedness.
How then is it not of the utmost folly, where destruction and waste is the lot of all that is stored, there to heap up all, but where things abide untouched and increase, there not to lay up even the least portion; and this, when we are to live there forever? For this cause the very heathens(2) disbelieve the things that we say, since our doings, not our sayings, are the demonstration which they are willing to receive from us; and when they see us building ourselves fine houses, and laying out gardens and baths, and buying fields, they are not willing to believe that we are preparing for another sort of residence away from our city.
"For if this were so," say they, "they would turn to money all they have here, and lay them up beforehand there;" and this they divine from the things that are done in this world. For so we see those who are very rich getting themselves houses and fields and all the rest, chiefly in those cities in which they are to stay. But we do the contrary; and with all earnest zeal we get possession of the earth, which we are soon after to leave; giving up not money only, but even our very blood for a few acres and tenements: while for the purchase of Heaven we do not endure to give even what is beyond our wants, and this though we are to purchase it at a small price, and to possess it forever, provided we had once purchased it.
Therefore I say we shall suffer the utmost punishment, departing thither naked and poor; or rather it will not be for our own poverty that we shall undergo these irremediable calamities, but also for our making others to be such as ourselves. For when heathens see them that have partaken of so great mysteries earnest about these matters, much more will they ring themselves to the things heaping much fire upon our head. For when we, who ought to teach them to despise all things that appear, do ourselves most of all urge them to the lust of these things; when shall it be possible for us to be saved, having to give account for the perdition of others? Hearest thou not Christ say, that He left us to be for salt and for lights in this world, in order that we may both brace up(3) those that are melting in luxury, and enlighten them that are darkened by the care of wealth? When therefore we even cast them into more thorough darkness, and make them more dissolute, what hope shall we have of salvation? There is none at all; but wailing and gnashing our teeth, and bound hand and foot, we shall depart into the fire of hell, after being full well worn down by the cares of riches.
Considering then all these things, let us loose the bands of such deceit, that we may not at all fall into those things which deliver us over to the unquenchable fire. For he that is a slave to money, the chains both here and there will have him continually liable to them; but he that is rid of this desire will attain to freedom from both. Unto which that we also may attain, let us break in pieces the grievous yoke of avarice, and make ourselves wings toward Heaven; by the grace and love towards man of our Lord Jesus Christ, to whom be glory and might forever and ever. Amen.
"Then was Jesus led up of the Spirit into the wilderness, to be tempted of the devil."
THEN. When? After the descent of the Spirit, after the voice that was borne from above, and said, "This is My Beloved Son, in whom I am well pleased." And what was marvellous, it was of the Holy Spirit; for this, he here saith, led Him up. For since with a view to our instruction He both did and underwent all things; He endures also to be led up thither, and to wrestle against the devil: in order that each of those who are baptized, if after his baptism he have to endure greater temptations may not be troubled as if the result were unexpected, but may continue to endure all nobly, as though it were happening in the natural course of things.
Yea, for therefore thou didst take up arms, not to be idle, but to fight. For this cause neither doth God hinder the temptations as they come on, first to teach thee that thou art become much stronger; next, that thou mayest continue modest neither be exalted even by the greatness of thy gifts, the temptations having power to repress thee; moreover, in order that that wicked demon, who is for a while doubtful about thy desertion of him, by the touchstone of temptations may be well assured that thou hast utterly forsaken and fallen from him; fourthly, that thou mayest in this way be made stronger, and better tempered than any steel; fifthly, that thou mayest obtain a clear demonstration of the treasures entrusted to thee.
For the devil would not have assailed thee, unless he had seen thee brought to greater honor. Hence, for example, from the beginning, he attacked Adam, because he saw him in the enjoyment of great dignity. For this reason he arrayed himself against Job, because he saw him crowned and proclaimed by the God of all.
How then saith He, "Pray that ye enter not into temptation."(1) For this cause he doth not show thee Jesus simply going up, but "led up" according to the principle of the Economy;(2) signifying obscurely by this, that we ought not of ourselves to leap upon it, but being dragged thereto, to stand manfully.
And see whither the Spirit led Him up, when He had taken Him; not into a city and forum, but into a wilderness. That is, He being minded to attract the devil, gives him a handle not only by His hunger, but also by the place. For then most especially doth the devil assail, when he sees men left alone, and by themselves. Thus did he also set upon the woman in the beginning, having caught her alone, and found her apart from her husband. Just as when he sees us with others and banded together, he is not equally confident, and makes no attack. Wherefore we have the greatest need on this very account to be flocking together continually, that we may not be open to the devil's attacks.
2. Having then found Him in the wilderness, and in a pathless wilderness (for that the wilderness was such, Mark hath declared, saying, that He "was with the wild beasts"(3)), behold with how much craft he draws near, and wickedness; and for what sort of opportunity he watches. For not in his fast, but in his hunger he approaches Him; to instruct thee how great a good fasting is, and how it is a most powerful shield against the devil, and that after the font,(4) men should give themselves up, not to luxury and drunkenness, and a full table, but to fasting. For, for this cause even He fasted, not as needing it Himself, but to instruct us. Thus, since our sins before the font(4) were brought in by serving the belly: much as if any one who had made a sick man whole were to forbid his doing those things, from which the distemper arose; so we see here likewise that He Himself after the font brought in fasting. For indeed both Adam by the incontinence of the belly was cast out of paradise; and the flood in Noah's time, this produced; and this brought down the thunders on Sodom. For although there was also a charge of whoredom, nevertheless from this grew the root of each of those punishments; which Ezekiel also signified when he said, "But this was the iniquity of Sodom, that she waxed wanton in pride and in fullness of bread, and in abundance of luxury."(5) Thus the Jews also perpetrated the greatest wickedness, being driven upon transgression by their drunkenness and delicacy.(1)
On this account then even He too fasts forty days, pointing out to us the medicines of our salvation; yet proceeds no further, lest on the other hand, through the exceeding greatness of the miracle the truth of His Economy(2) should be discredited. For as it is, this cannot be, seeing that both Moses and Elias, anticipating Him, could advance to so great a length of time, strengthened by the power of God. And if He had proceeded farther, from this among other things His assumption of our flesh would have seemed incredible to many.
Having then fasted forty days and as many nights,
"He was afterwards an hungered;(3) "affording him a point to lay hold of and approach, that by actual conflict He might show how to prevail and be victorious. Just so do wrestlets also: when teaching their pupils how to prevail and overcome, they voluntarily in the lists engage with others, to afford these in the persons of their antagonists the means of seeing and learning the mode of conquest. Which same thing then also took place. For it being His will to draw him on so far, He both made His hunger known to him, and awaited his approach, and as He waited for him, so He dashed him to earth, once, twice, and three times, with such ease as became Him.
3. But that we may not, by hurrying over these victories, mar your profit, let us begin from the first assault, and examine each with exact care.
Thus, after He was an hungered, it is said, "The tempter came, and said unto Him, If Thou be Son of God, command that these stones be made bread."(4)
For, because he had heard a voice borne from above, and saying, "This is My beloved Son;" and had heard also John bearing so large witness concerning Him, and after that saw Him an hungered; he was thenceforth in perplexity, and neither could believe that He was a mere man, because of the things spoken concerning Him; nor on the other hand receive it that He was Son of God, seeing Him as he did in hunger. Whence being m perplexity he utters ambiguous sounds. And much as when coming to Adam at the beginning, he feigns things that are not, that he may learn the things that are; even so here also, not knowing clearly the unutterable mystery of the Economym and who He may be that is come, he attempts to weave other nets, whereby he thought to know that which was hidden and obscure. And what saith he? "If Thou be Son of God, command that these stones be made bread." He said not, because thou art an hungered, but, "if Thou be Son of God;" thinking to cheat Him with his compliments. Wherefore also he was silent touching the hunger, that he might not seem to be alleging it, and upbraiding Him. For not knowing the greatness of the Economy which was going on, he supposed this to be a reproach to Him. Wherefore flattering Him craftily, he makes mention of His dignity only.
What then saith Christ? To put down his pride, and to signify that there was nothing shameful in what had happened, nor unbecoming His wisdom; that which the other had passed over in silence to flatter Him, He brings forward and sets it forth, saying,
"Man shalI not live by bread alone."(5)
So that He begins with the necessity of the belly. But mark, I pray thee, the craft of that wicked demon, and whence he begins his wrestlings, and how he doth not forget his proper art. For by what means he cast out also the first man, and encompassed him with thousands of other evils, with the same means here likewise he weaves his deceit; I mean, with incontinence of the belly. So too even now one may hear many foolish ones say their bad words by thousands because of the belly. But Christ, to show that the virtuous man is not compelled even by this tyranny to do anything that is unseemly, first hungers, then submits not to what is enjoined Him; teaching us to obey the devil in nothing. Thus, because the first man did hereby both offend God, and transgress the law, as much and more doth He teach thee:--though it be no transgression which he commands, not even so to obey.
And why say I, "transgression"? "Why, even though something expedient be suggested by the devils,(6) do not thou," saith He, "even so give heed unto them." Thus, for instance, He stopped the mouths of those deals(6) also, proclaiming Him Son of God. And Paul too again(7) rebuked them, crying this self-same thing; and yet what they said was profitable; but he more abundantly dishonoring them, and obstructing their plot against us, drove them away even when doctrines of salvation were preached by them, closing up their mouths, and bidding them be silent.
And therefore neither in this instance did He consent to what was said. But what saith He? "Man shall not live by bread alone." Now His meaning is like this: "God is able even by a word to nourish the hungry man;" bringing him a testimony out of the ancient Scripture, and teaching us, though we hunger, yea, whatever we suffer, never to fall away from our Lord.
But if a man say, "still He should have displayed Himself;" I would ask him, with what intent, and for what reason? For not at all that he might believe did the other so speak, but that he might, as he thought, over-argue(1) Him into unbelief. Since the first of mankind were in this way beguiled and over-argued by him, not putting earnest faith in God. For the contrary of what God had said he promised them, and puffed them up with vain hopes, and brought them to unbelief, and so east them out of the blessings they actually possessed. But Christ signifies Himself not to have consented, either to him then or afterwards to the Jews his partisans, in their demand of signs: invariably instructing us, whatever we may have power to do, yet to do nothing vainly and at random; nor even when want urges to obey the devil.
4. What then doth this accursed one? Overcome, and unable to persuade Him to do his bidding, and that when pressed by such violent hunger, he proceeds to another thing, saying,
"If Thou be Son of God, cast Thyself down; for it is written, He shall give His angels charge concerning Thee, and in their hands they shall bear Thee up."(2)
What can the reason be, that at each temptation He adds this, "If Thou be Son of God?" Much the same as he did in that former case, he doth also at this time. That is, as he then slandered God, saying, "In the day ye eat, your eyes shall be opened;"(3) thereby intending to signify, that they were beguiled and overreached, and had received no benefit; even so in this case also he insinuates this same thing, saying, "in vain God hath called Thee Son, and hath beguiled Thee by His gift; for, if this be not so, afford us some dear proof that Thou art of that power." Then, because Christ had reasoned with him from Scripture, he also brings in a testimony of the prophet.
How then doth Christ? He is not indignant, nor provoked, but with that extreme gentleness He reasons with him again from the Scriptures, saying, "Thou shalt not tempt the Lord thy God:"(4) teaching us that we must overcome the devil, not by micracles, but by forbearance and long-suffering, and that we should do nothing at all for display and vainglory.
But mark thou his folly, even by the very testimony which he produced. For while the testimonies cited by the Lord were both of them spoken with exceeding fitness: his, on the other hand, were chance and random sayings, neither did he bring forward on his par that which applied to the matter in hand. For that it is written, "He shall give His angels charge concerning Thee," this surely is not advice to dash and toss one's self down headlong; and moreover, this was not so much as spoken concerning the Lord. However, this for the time He did not expose, although there was both insult in his manner of speech, and great inconsistency. For of God's Son no man requires these things: but to cast one's self down is the part of the devil, and of demons. Whereas God's part is to raise up even them that are down. And if He ought to have displayed His own power, it would not have been by casting and tossing Himself down at random, but by saving others. But to cast ourselves down precipices, and into pits, pertains properly to his troop. Thus, for example, the juggler among them doth everywhere.
But Christ, even when these things are said, doth not yet reveal Himself, but as man for a while discourses with him. For the sayings, "Man shall not live by bread alone;" and, "Thou shalt not tempt the Lord thy God," suited one not greatly revealing Himself, but representing Himself as one of the many.
But marvel thou not, if he in reasoning with Christ oftentimes turn himself about. For as pugilists, when they have received deadly blows, reel about, drenched in much blood, and blinded; even so he too, darkened by the first and the second blow, speaks at random what comes uppermost: and proceeds to his third assault.
5. "And he leadeth Him up into a high mountain, and showeth Him all the Kingdoms, and saith, All these things will I give Thee, if Thou wilt fall down and worship me. Then saith He, Get thee behind me, Satan, for it is written, Thou shalt worship the Lord thy God, and Him only shalt thou serve."(5)
For since he was now come to sinning against the Father, saying, that all that is the Fathers was his, and was endeavoring to make himself out to be God, as artificer of the universe; He then rebuked him: but not even then with vehemence, but simply, "Get thee hence, Satan;" which itself had in it something of command rather than of rebuke. For as soon as He had said to him, "Get thee hence," He caused him to take to flight; since he brought not against Him any other temptations.
And how saith Luke, that "he ended all temptation."(1) To me it seems that in mentioning the chief of the temptations, he had spoken of all, as though the rest too were included in these. For the things that form the substance of innumerable evils are these: to be a slave to the belly, to do anything for vainglory, to be in subjection to the madness of riches Which accordingly that accursed one considering, set last the most powerful of all, I mean the desire of more: and though originally, and from the beginning, he was travailing to come to this, yet he kept it for the last, as being of more force than the rest. For in fact this is the manner of his wrestling, to apply those things last, which seem more likely to overthrow. And this sort of thing he did with respect to Job likewise. Wherefore in this instance too, having begun with the motives which seem to be viller and weaker, he goes on to the more prevailing.
How then are we to get the better of him? In the way which Christ that taught us, by fleeing to God for refuge; and neither to be depressed in famine, as believing in God who is able to feed even with a word; nor amidst whatever good things we may receive to tempt Him who gave them, but to be content with the glory which is from above, making no account of that which is of men, and on every occasion to despise what is beyond our need. For nothing doth so make us fall under the power of the devil, as longing for more, and loving covetousness. And this we may see even by what is done now. For now also there are those who say, "All these things will we give thee, if thou wilt fall down and worship;" who are indeed men by nature, but have become his instruments. Since at that time too he approached Him, not by himself only, but also by others. Which Luke also was declaring, when he said, that "he departed from Him for a season;"(2) showing that hereafter he approached Him by his proper instruments.
"And, behold, angels came and ministered unto Him."(3) For when the assault was going on, He suffered them not to appear, that He might not thereby drive away the prey; but after He had convicted him in all points, and caused him to take to flight, then they appear: that thou also mayest learn, that after thy victories which are copied from His, angels will receive thee also applauding thee, and waiting as guards on thee in all things. Thus, for example, angels take Lazarus(4) away with them, after the furnace of poverty and of famine and of all distress. For as I have already said, Christ on this occasion exhibits many things, which we ourselves are to enjoy.
6. Forasmuch then as all these things have been done for thee, do thou emulate and imitate His victory. And should any one approach thee of those who are that evil spirit's servants, and savor the things that be of him, upbraiding thee and saying, "If thou art marvellous and great, remove the mountain;" be not troubled, nor confounded, but answer with meekness, and say some such thing as thou hast heard thy Lord say: "Thou shalt not tempt the Lord thy God."
Or should he, offering glory and dominion, and an endless amount of wealth, enjoin thee to worship him, do thou stand again manfully. For neither did the devil deal so with the common Lord of us all only, but every day also he brings these his machinations to bear on each of His servants, not in mountains only and in wildernesses, nor by himself: but in cities likewise, in market-places, and in courts of justice, and by means of our own kindred, even men. What then must we do? Disbelieve him altogether, and stop our ears against him, and hate him when he flatters, and when he proffers more, then so much the more shun him. Because in Eve's case also, when he was most lifting her up with hopes, then he cast her down, and did her the greatest evils. Yea, for he is an implacable enemy, and hath taken up against us such war as excludes all treaty. And we are not so earnest for our own salvation, as he is for our ruin. Let us then shun him, not with words only, but also with works; not in mind only, but.also in deed; and let us do none of the things which he approves, for so shall we do all those which God approves. Yea, for he makes also many promises, not that he may give, but that he may take. He promises by rapine, that he may deprive us of the kingdom, and of righteousness; and sets treasures in the earth as a kind of gins or traps, that he may deprive us both of these and of the treasures in Heaven, and he would have us be rich here, that we may not be rich there.
And if he should not be able by wealth to cast us out of our portion there, he comes another way, the way of poverty; as he did with respect to Job. That is, when he saw that wealth did him no harm, he weaves his toils by poverty, expecting on that side to get the better of him. But what could be more foolish than this? Since he that hath been able to bear wealth with moderation, much more will he bear poverty with manliness; and he who desires not riches when present, neither will he seek them when absent; even as that blessed man did not, but by his poverty, on the other hand, he became still more glorious. For of his possesions that wicked demon had power indeed to deprive him, but his love toward God he not only could not take away, but made it even stronger, and when he had stripped him of all, he caused him to abound with more blessings; wherefore also he was in perplexity. For the more plagues he brought upon him, the more mighty he then saw him become. And therefore, as you know, when he had gone through all, and had thoroughly tried his metal,(1) because he made no way, he ran to his old weapon, the woman, and assumes a mask of concern, and makes a tragical picture of his calamities in most pitiable tone, and feigns that for removal of his evil he is introducing that deadly counsel.(2) But neither so did he prevail; nay, for his bait was perceived by that wondrous man, who with much wisdom stopped the mouth of the woman speaking at his instigation.
Just so we likewise must act: though it be a brother, a tried friend, a wife, whom you will of those nearest to us, whom he hath entered into, and so utters something not convenient,(3) we must not receive the counsel for the person of him who so speaks, but for the deadly counsel turn away from the speaker. Since in fact now also he doth many such things, and puts before him a mask of sympathy, and while he seems to be friendly, he is instilling his pernicious words, more grievous than poisons. Thus, as to flatter for evil is his part, so to chastise for our good, is God's.
7. Let us not then be deceived, neither let us by every mean seek after the life of ease. For "whom the Lord loveth," it is said, "He chasteneth."(4) Wherefore when we enjoy prosperity, living in wickedness, then most of all should we grieve. For we ought ever to be afraid while we sin, but especially when we suffer no ill. For when God exacts our penalties by little and little, he makes our payment for these things easy to us; but when he is long-suffering for each of our negligences, He is storing us up, if we continue in such things, unto a great punishment. Since, if for the well-doers affliction be a necessary thing, much more for them that sin.
See for instance how much long-suffering Pharaoh met with, and afterwards underwent for all most extreme punishment: in how many things Nebuchadnezzar offended, yet at the end expiated all; and the rich man, because he had suffered no great ill here, for this very cause chiefly became miserable, for that having lived in luxury in the present life, he departed to pay the penalty of all these things there, where he could not obtain anything at all to soothe his calamity.
Yet for all this some are so cold and senseless, as to be always seeking only the things that are here, and uttering those absurd sayings, "Let me enjoy all things present for a time, and then I will consider about things out of sight: I will gratify my belly, I will be a slave to pleasures, I will make full use of the present life; give me to-day, and take tomorrow." Oh excess of folly! Why, wherein do they who talk so differ from goats and swine? For if the prophet(5) permits not them to be accounted men, that "neigh after their neighbors wife," who shall blame us for esteeming these to be goats and swine, and more insensible than assess, by whom those things are held uncertain, which are more evident than what we see? Why, if thou believest nothing else, attend to the devils in their scourging, to them who had our hurt for their object in all their practice, both in word and deed. For thou wilt not, I am sure, contradict this, that they do all to increase our security, and to do away with the fear of hell, and to breed disbelief of the tribunals in that world. Nevertheless, they that are so minded, by cryings and wailings do oftentimes proclaim the torments that are there.(6) Whence is it then that they so speak, and utter things contrary to their own will? From no other cause, but because they are under the pressure of stronger compulsion. For they would have not been minded of their own accord to confess either that they are tormented by dead men, or that they at all suffer anything dreadful.
Wherefore now have I said this? Because evil demons confess hell, who would fain have hell disbelieved; but thou who enjoyest honor so great, and hast been a partaker in unutterable mysteries, dost not so much as imitate them, but art become more hardened even than they.
8. "But who," one will say, "hath come from those in hell, and hath declared these things?" Why, who hath arrived here from heaven, and told us that there is a God who created all things? And whence is it Gear that we have a soul? For plainly, if thou art to believe the things only that are in sight, both God and angels, and mind and soul, will be matter of doubting to thee, and in this way thou wilt find all the doctrines of the truth gone.
Yet surely, if thou art willing to believe what is evident, the things invisible ought to be believed by thee, rather than those which are seen. Even though what I say be a paradox, nevertheless it is true, and among men of understanding is fully acknowledged. For whereas the eyes are often deceived, not in the things unseen only (for of those they do not so much as take cognizance), but even in those which men think they actually see, distance and atmosphere, and absence of mind, and anger, and care, and ten thousand other things impeding their accuracy; the reasoning power of the soul on the other hand, if it receive the light of the divine Scriptures, will prove a more accurate, an unerring standard of realities.
Let us not then vainly deceive ourselves, neither in addition to the carelessness of our life, which is the offspring of such doctrines as these, heap up to ourselves, for the very doctrines themselves, a more grievous fire. For if there be no judgment, and we are not to give account of our deeds, neither shall we receive rewards for our labors. Observe which way your blasphemies tend, when ye say, that God, who is righteous, and loving, and mild, overlooks so great labors and toils. And how can this be reasonable? Why, if by nothing else, at any rate by the circumstances of thine own house, I bid thee weigh these things, and then thou wilt see the savage and inhuman beyond measure, and wilder than the very wild beasts, thou wouldest not choose at thy death to leave unhonored the servant that had been affectionate to thee, but requitest him both with freedom, and with a gift of money; and forasmuch as in thine own person hereafter, having departed, thou wilt be able to do him no good, thou givest charge concerning him to the future inheritors of thy substance, beseeching, exhorting, doing everything, so that he may not remain unrewarded.
So then thou, who art evil, art so kind and loving towards thy servant; and will the Infinite Goodness, that is, God, the Unspeakable Love to man, the kindness so vast: will He overlook and leave uncrowned His own servants, Peter and Paul, and James, and John, those who every day for His sake suffered hunger, were bound, were scourged, were drowned in the sea, were given up to wild beasts, were dying, were suffering so great things as we cannot o much a reckon up? And whereas the Olympic judge proclaims and crowns the victor, and the master rewards the servant, and the king the soldier, and each in general him that hath done him service, with what good things he can; shall God alone, after those so great toils and labors, repay them with no good thing great or small? shall those just and pious men, who have walked in every virtue, lie in the same state with adulterers, and parricides, and manslayers, and violators of tombs? And in what way can this be reasonable? Since, if there be nothing after our departure hence, and our interests reach no further than things present, those are in the same the same. For what though hereafter, as thou sayest, they fare alike? yet here, the whole of their time, the wicked have been at ease, the righteous in chastisement. And this what sort of tyrant, what savage and relentless man did ever so devise, touching his own servants and subjects?
Didst thou mark the exceeding greatness of the absurdity, and in what this argument issues? Therefore if thou wilt not any other way, yet by these reasonings be instructed to rid thyself of this wicked thought, and to flee from vice, and cleave to the toils which end in virtue: and then shalt thou know certainly that our concerns are not bounded by the present life. And if any one ask thee, "Who hath come from thence and brought word what is there?" say unto him, "of men not one; for surely he would have been often disbelieved, as vaunting, and exaggerating the thing; but the Lord of the angels hath brought word with exactness of all those things. What need then have we of any man, seeing He, that will demand account of us, crieth aloud every day, that He hath both made ready a hell, and prepared a kingdom; and affords us Gear demonstrations of these things? For if He were not hereafter to judge, neither would he have exacted any penalty here.
9. "Well, but as to this very point how can it be reasonable? that of the wicked some should be punished, others not? I mean, if God be no respecter of persons, as surely He is not why can it be that of one He exacts a penalty, but another He suffers to go away unpunished? Why, this is again more inexplicable than the former."
Yet if you are willing to hear what we say with candor, we will solve this difficulty also.
What then is the solution? He neither exacts penalty of all here, lest thou shouldest despair of the resurrection, and lose all expectation of the judgment, as though all were to give account here; nor doth He suffer all to go away unpunished, lest on the other hand thou shouldest account all to be without His providence; but He both punishes and abstains from punshing: by those whom He punishes, signifying that in that world also He will exact a penalty of such as are unpunished here; and by those whom He doth not punish, working upon thee to believe that there is some fearful trial after our departure hence.
But if He were altogether indifferent about our former deeds, He neither would have punished any here, nor have conferred benefits. But now thou seest Him for thy sake stretching out the heaven, kindling the sun, founding the each, pouting forth the sea, expanding the air, and appointing for the moon her courses, setting unchangeable laws for the seasons of the years, and all other things too performing their own courses exactly at a sign from Him. For both our nature, and that of creatures irrational, of them that creep, that walk, that fly, that swim, in marshes, in springs, in rivers, in mountains, in forests, in houses, in the air, in plains; plants also, and seeds, and trees, both wild and cultivated, both fruitful and unfruitful; and all things in general, moved by that unwearied Hand, make provision for our life, affording to us of themselves their ministry, not for our need only, but also for our feeling of high station.(1)
Seeing therefore order so great and fair (and yet we have not mentioned so much as the least portion thereof), darest thou say, that He who for thy sake hath wrought things so many and great will overlook thee in the most critical points, and suffer thee when dead to lie with the asses and swine: and that having honored thee with so great a gift, that of godliness, whereby He hath even equaled thee with the angels, He will overlook thee after thy countless labors and toils?
And how can this be reasonable? Why, these things, if we be silent "the stones will immediately cry out;"(2) so plain are they, and manifest, and more lurid than the sunbeam itself.
Having then considered all these things, and having convinced our own soul, that after our departure hence, we shall both stand at the fearful judgment-seat, and give account of all that we have done, and shall bear our penalty, and submit to our sentence, if we continue in our negligences; and shall receive crowns and unutterable blessings, if we are willing to give a little heed to ourselves; let us both stop the mouths of them who gainsay these things, and ourselves choose the way of virtue; that with due confidence departing to that tribunal, we may attain unto the good things that are promised us, by the grace and love towards man of our Lord Jesus Christ, to whom be glory and dominion, now and ever, world without end. Amen.
"Now when Jesus had heard that John was delivered up, He departed into Galilee.'
1. WHEREFORE doth He depart? Again instructing us not to go to meet temptations,(1) but to give place and withdraw ourselves, For it is no reproach, the not casting one's self into danger, but the falling to stand manfully when fallen into it. To teach us this accordingly, and to soothe the envy of the Jews, He retires to Capernaum; at once fulfilling the prophecy,(2) and making haste to catch the teachers of the world: for they, as you know, were abiding there, following their craft.
But mark, I pray thee, how in every case when He is about to depart unto the Gentiles, He hath the occasion given Him by Jews. For so in this instance, by plotting against His forerunner, and casting him into prison, they thrust out Christ into the Galilee of the Gentiles. For to show that He neither speaks of the jewish nation by a part of it, nor signifies obscurely all the tribes; mark how the Prophet distinguishes that place, saying "The land of Nephthalim, by the way of the sea,(1) beyond Jordan, Galilee of the Gentiles, the people which sat in darkness, saw great light:"(2) by darkness here not meaning that which is sensible, but men's errors and ungodliness. Wherefore he also added, "They which sat in the region and shadow of death, to them light is sprung up." For that thou mightest learn that neither the light nor the darkness which he speaks of are sensible, in discoursing of the light, he called it not merely light, but "a great light" which elsewhere he expresses by the word, True:(3) and in describing the darkness, he termed it, "a shadow of death."
Then implying that they did not of themselves seek and find, but that God showed Himself to them from above, he saith to them, "Light is sprung up;" that is, the light of itself sprang up and shone forth: it was not that they first ran to the light. For in truth the condition of men was at the worst before Christ's coming. Since they more than "walked in darkness;" they" sat in darkness;" a kind of sign that they did not even hope to be delivered. For as persons not even knowing where to put a step forward, so they sat, overtaken by the darkness, not being able so much as to stand any more.
2. "From that time Jesus began to preach and to say, Repent; for the kingdom of heaven is at hand."
"From that time:" what time? After John was cast into prison. And wherefore did He not preach to them from the beginning? Indeed what occasion for John at all, when the witness of His works was proclaiming Him?
That hence also thou mightest learn His dignity; namely, that as the Fathers, so He too hath prophets; to which purpose Zacharias Mso spake; " And thou, child, shalt be Jews; which motive He himself alleged, saying, "John came neither eating nor drinking, and they say, he hath a devil. The Son of Man came eating and drinking, and they say, Behold a man gluttonous and a winebibber, a friend of publicans and sinners. But wisdom is justified of her children."(5)
And moreover it was necessary that what concerned Him should be spoken by another first and not by Himself. For if even after both testimonies and demonstrations so many and so great, they sad, ''Thou bearest record of Thyself, Thy record is not true:"(6) had He, without John's saying anything, come into the midst, and first borne record Himself; what would they not have said? For this cause, neither did He preach before John, nor did He work miracles, until John was cast into prison; lest in this way the multitude should be divided. Therefore also John did no miracle at all; that by this means also might give over the multitude to Jesus, His miracles drawing them unto Him.
Again, if even after so many divine precautions,(7) John's disciples, both before and after his imprisonment, were jealousy disposed towards Him, and the people too suspected not Him but John to be the Christ; what would not the result have been, had none of these things taken place? For this cause both Matthew distinctly notes, that "from that time He began to preach;" and when He began His preaching. He Himself also taught this same doctrine, which the other used to preach; and no word as yet concerning Himself cloth the doctrine which he preached say. Because it was for the time a great thing even for this to be received, forasmuch as they had not as yet the proper opinion about Him. Therefore also at the beginning He puts nothing severe or grievous, as the other did, mentioning an axe, and a tree cut down; a fan, and a threshing-floor, and unquenchable fire; but His preludes are gracious: the Heavens and the kingdom there are the good tidings which he declares to His hearers.
3. "And walking by the sea of Galilee, He saw two brethren, Simon that was surnamed Peter, and Andrew his brother, casting a net into the sea; for they were fishers. And He saith unto them, Come ye after me, and I will make you fishers of men. And they left their nets, and followed Him."(8) And yet John saith that they were called in another manner. Whence it is evident that this was a second call; and from many things one may perceive this. For there it is said, that they came to Him when "John was not yet cast into prison;" but here, after he was in confinement. And there Andrew calls Peter, but here Jesus calls both. And John saith, Jesus seeing Simon coming, saith, "Thou an Simon, the Son of Jona, thou shalt be called Cephas, which is by interpretation, a stone."(1) But Matthew saith that he was already called by that name; for his words are, "Seeing Simon that was called Peter" And from the place whence they were called, and from many other things, one may perceive this; and from their ready obedience, and abandonment of all. For now they were well instructed beforehand. Thus, in the other case, Andrew is seen coming into His house, and hearing many things; but here, having heard one bare word, they followed immediately. Since nether was it unnatural(2) for them to follow Him at the beginning, and then leave Him again and return anew to their own craft, when they saw both John thrown into prison, and Himself departing. Accordingly you see that He finds them actually fishing. But He neither forbad them at the first when minded to withdraw, nor having withdrawn themselves, did He let them go altogether; but He gave way when they started aside from Him, and comes again to win them back; which kind of thing is the great point in fishing.(3)
But mark both their faith, and their obedience. For though they were in the midst of their work (and ye know how greedy a thing fishing is), when they heard His command. they delayed not, they procrastinated not, they said not, "let us return home, and converse with our kinsfolk," but "they forsook all and followed," even as Elisha did to Elijah"(4) Because such is the obedience which Christ seeks of us, as that we delay not even a moment of time, though something absolutely most needful should vehemently press on us. Wherefore also when some other had come unto Him, and was asking leave to bury his own father,(5) not even this did He permit him to do: to signify that before all we ought to esteem the following of Himself.
But if thou should say, "the promise is very great;" even for this do I most admire them, for that when they had not as yet seen any sign, they believed in so great a reach of promise, and accounted all but second to that attendance. And this, because they believed that by what words they were caught, by the same they would be able to catch others also.
To these, then, such was His promise: but to James and John He sixth no such thing. For the obedience of those that had gone before had by this time paved the way for these. And besides they had also heard many things before concerning Him.
And see how he doth with exact care intimate unto us their poverty also: in that He found them sewing up their nets. So exceeding great was their poverty, that they were mending what was worn out, not being able to buy others. And this too was for the time no small proof of virtue, their beating poverty with ease, their supporting themselves by honest labor, their being bound one to another by the power of love, their having their father with them, and attending upon them.
4. When therefore He had caught them, then He begins in their presence to work miracles, by His deeds confirming the words of John concerning Him. And He was continually frequenting their synagogues, even by this instructing them that He was not a sort of adversary of God and deceiver, but that He was come in accordance with the Father.
And while frequenting them, He did not preach only, but also showed forth miracles. And this, because on every occasion, whensoever anything is done strange and surprising, and any polity is introduced, God is wont to work miracles as pledges of his power, which He affords to them that are to receive His laws. Thus, for instance, when He was about to make man, He created a whole world, and then gave him that law which he had in Paradise. And when He was to give laws to Noah, He showed forth anew great miracles, in that He reduced again the whole creation to its elements,(6) that fearful sea to prevail for a full year; and in that, amid so great a tempest, He preserved that righteous man. And in the time of Abraham too He vouchsafed many signs; as his victory in the war, the plague upon Pharaoh, his deliverance from dangers. And when about to legislate for the Jews, He showed forth those marvellous and great prodigies, and then gave the law. Just so in this case also, being to introduce a certain high polity, and to tell them what they had never heard, by the display of the miracles He confirms what He saith.
Thus because the kingdom He was preach- ing appeared not, by the things that appear, He makes it, though invisible, manifest.
And mark the evangelist's care to avoid superfluity of words;(1) how he tells us not of every one of them that are healed, but in a few words speeds over showers of miracles.(2)
For "they brought unto Him," saith he, "all that were sick with divers diseases, and torments, and those which were possessed with devils, and those which were lunatic, and those that had the palsy, and He healed them."
But our inquiry is this; why it can have been that He demanded faith of none of them? For He said not, what we find Him saying after this, "Believe ye that I am able to do this?"(3) because He had not as yet given proof of His power. And besides, the very act of approaching Him, and of bringing others to Him, exhibited no common faith. For they brought them even from far; whereas they would never have brought them, unless they had persuaded themselves of great things concerning Him.
Now then, let us too follow Him; for we also have many diseases of our soul, and these especially He would fain heal. Since with this intent He corrects that other sort, that He may banish these out of our soul.
5. Let us therefore come unto Him, and let us ask nothing pertaining to this life, but rather remission of sins. For indeed He gives it even now, if we be in earnest. Since as then "His fame went out into Syria," so now into the whole world. And they indeed ran together on hearing that He healed persons possessed: and thou, after having much more and greater experience of His power, dost thou not rouse thyself and run?
But whereas they left both country, and friends, and kinsfolk; endurest thou not so much as to leave thy house for the sake of drawing near, and obtaining far greater things? Or rather we do not require of thee so much as this, but leave thy evil habits only, and thou canst easily be made whole, remaining at home with thy friends.
But as it is, if we have any bodily ailment, we do and contrive everything to be rid of what pains us; but when our soul is indisposed, we delay, and draw back. For which cause neither from the other sort are we delivered: since the things that are indispensable are becoming to us secondary, and the secondary indispensable; and letting alone the fountain of our ills, we would fain cleanse out the streams.
For that our bodily ills are caused by the wickedness of the soul, is shown both by him that had the palsy thirty and eight years, and by him that was let down through the roof, and by Cain also before these; and from many other things likewise one may perceive this. Let us do away then with the well-spring of our evils, and all the channels of our diseases will be stayed. For the disease is not palsy only, but also our sin; and this more than that, by how much a soul is better than a body.
Let us therefore now also draw nigh unto Him; let us entreat Him that He would brace our paralyzed soul, and leaving all things that pertain to this life, let us take account of the things spiritual only. Or if thou cleave unto these also, yet think of them after the other.
Neither must thou think lightly of it, because thou hast no pain in sinning; rather on this very account most of all do thou lament, that thou feelest not the anguish of thine offenses. For not because sin bites not, doth this come to pass, but because the offending soul is insensible. Regard with this view them that have a feeling of their own sins, how they wail more bitterly than such as are being cut, or burned; how many things they do, how many suffer, how greatly they mourn and lament, in order to be delivered from their evil conscience. They would not do any such thing, unless they were exceedingly pained in soul.
The best thing then is, to avoid sin in the first instance: the next to it, is to feel that we sin, and thoroughly amend ourselves. But if we have not this, how shall we pray to God, and ask forgiveness of our sins, we who take no account of these matters? For when thou thyself who hast offended art unwilling to know so much as this very fact, that thou hast sinned; for what manner of offenses will thou entreat God for pardon? For what thou knowest not? And how wilt thou know the greatness of the benefit? Tell therefore thine offenses in particular, that thou mayest learn for what thou receivest forgiveness, that so thou mayest become grateful towards thy Benefactor.
But thou, when it is a man whom thou hast provoked, entreatest friends, neighbors, and door-keepers, and spendest money, and consumest many days in visiting and petitioning, and though he that is provoked utterly reject thee once, twice, ten thousand times over, thou despondest not, but becoming more earnest thou makest the more entreaty; but when the God of all is provoked, we gape, and throw ourselves back, and live in luxury and in drunkenness, and do all things as usual. And when shall we be able to propitiate Him? and how shall we by this very thing fail to provoke Him so much the more? For not so much sinning, as signing without even pain, causes in Him indignation and wrath. Wherefore it were meet after all this to sink into the very earth, and not so much as to behold this sun, nor to breathe at all, for that having so platable a Master, we provoke Him first, and then have no remorse for provoking Him. And yet He assuredly, even when He is wroth, doeth not so as hating and turning away from us, but in order that in this way at least He may win us over to Himself. For if He continued after insult befriending thee, thou wouldest the more despise Him. Therefore in order that this may not be, He turns away for a little while, to have thee ever with Himself.
6. Let us now, I pray you, take courage at His love to man, and let us show forth an anxious repentance, before the day come on, which permits us not to profit thereby. For as yet all depends on us, but then He that judges hath alone control over the sentence. "Let us therefore come before His face with confession;"(1) let us bewail, let us mourn For if we should be able to prevail upon the Judge before the appointed day to forgive us our sins, then we need not so much as enter into the court; as on the other hand, if this be not done, He will hear us publicly in the presence of the world, and we shall no longer have any hope of pardon. For no one of those who have not done away with their sins here, when he hath departed thither shall be able to escape his account for them; but as they who are taken out of these earthly prisons are brought in their chains to the place of judgment, even so all souls, when they have gone away hence bound with the manifold chains of their sins, are led to the awful judgment-seat. For in truth our present life is nothing better than a prison. But as when we have entered into that apartment, we see all bound with chains; so now if we withdraw ourselves from outward show, and enter into each man's life, into each man's soul, we shall see it bound with chains more grievous than iron: and this most especially if thou enter into the souls of them that are rich. For the more men have about them, so much the more are they bound. As therefore with regard to the prisoner, when thou seest him with irons on his back, on his hands, and often on his feet too, thou dost therefore most of all account him miserable; so also as to the rich man, when thou seest him encompassed with innumerable affairs, let him not be therefore rich, but rather for these very things wretched, in thine account. For together with these bonds, he hath a cruel jailor too, the wicked love of riches; which-suffers him not to pass out of this prison, but provides for him thousands of fetters, and guards, and doors, and bolts; and when he hath east him into the inner prison, persuades him even to feel pleasure in these bonds; that he may not find so much as any hope of deliverance from the evils which press on him.
And if in thought thou weft to lay open that man's soul, thou wouldest see it not bound only, but squalid, and filthy, and teeming with vermin. For no better than vermin are the pleasures of luxury, but even more abominable, and destroy the body more, together with the soul also; and upon the one and upon the other they bring ten thousand scourges of sickness.
On account then of all these things let us entreat the Redeemer of our souls, that He would both burst asunder our bands, and remove this our cruel jailor, and having set us free from the burden of those iron chains, He would make our spirits lighter than any wing. And as we entreat Him, so let us contribute our own part, earnestness, and consideration, and an excellent zeal. For thus we shall be able both in a short time to be freed from the evils which now oppress us, and to learn in what condition we were before, and to lay hold on the liberty which belongs to us; 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 power forever and ever. Amen.
"And Jesus seeing the multitudes went up into the mountain, and when He was set, His disciples came unto Him. And He opened His mouth, and taught them saying, Blessed," etc.
SEE how unambitious He was, and void of boasting: in that He did not lead people about with Him, but whereas, when healing. was required, He had Himself gone about everywhere, visiting both towns and country places; now when the multitude is become very great, He sits in one spot: and that not in the midst of any city or forum, but on a mountain and in a wilderness; instructing us to do nothing for display, and to separate ourselves from the tumults of ordinary life,(1) and this most especially, when we are to study wisdom, and to discourse of things needful to be done.
But when He had gone up into the mount, and "was set down, His disciples came unto Him." Seest thou their growth in virtue? and how in a moment(2) they became better men? Since the multitude were but gazers on the miracles, but these from that hour desired also to hear some great and high thing. And indeed this it was set Him on His teaching, and made Him begin this discourse.
For it was not men's bodies only that He was healing, but He was also amending their souls; and again from the care of these He would pass to attendance on the other. Thus He at once varied the succor that He gave, and likewise mingled with the instruction afforded by His words, the manifestation of His glory from His works; and besides, He stopped the shameless mouths of the heretics, signifying by this His care of both parts of our being, that He Himself is the Maker of the whole creation. Therefore also on each nature He bestowed abundant providence, now amending the one, now the other.
And in this way He was then employed. For it is said, that "He opened His mouth, and taught them." And wherefore is the clause added, "He opened His mouth"? To inform thee that in His very silence He gave instruction, and not when He spoke only: but at one time by "opening His mouth," at another uttering His voice by the works which He did.
But when thou hearest that He taught them, do not think of Him as discoursing with His disciples only, but rather with all through them.
For since the multitude was such as a multitude ever is,(3) and consisted moreover of such as creep on the ground,(4) He withdraws the choir of His disciples, and makes His discourse unto them: in His conversation with them providing that the rest also, who were yet very far from the level of His sayings, might find His lesson of self-denial no longer grievous unto them. Of which indeed both Luke gave intimation, when he said, that. He directed His words unto them:(5) and Matthew too, clearly declaring the same, wrote, "His disciples came unto Him, and He taught them." For thus the others also were sure to be more eagerly attentive to Him, than they would have been, had He addressed Himself unto all.
2. Whence then doth He begin? and what kind of foundations of His new polity doth He lay for us?
Let us hearken with strict attention unto what is said. For though it was spoken unto them, it was written for the sake also of all men afterwards. And accordingly on this account, though He had His disciples in His mind in His public preaching, yet unto them He limits not His sayings, but applies all His words of blessing without restriction. Thus He said not, "Blessed are ye, if ye become poor," but "Blessed are the poor." And I may add that even if He had spoken of them, the advice would still be common to all. For so, when He saith, "Lo! I am with you always, even unto the end of the world,"(6) He is discoursing not with them only, but also, through them, with all the world. And in pronouncing them blessed, who are persecuted, and chased, and suffer all intolerable things; not for them only, but also for all who arrive at the same excellency, He weaves His crown.
However, that this may be yet plainer, and to inform thee that thou hast great interest in His sayings, and so indeed hath all mankind, if any choose to give heed; hear how He begins these wondrous words.
"Blessed are the poor in spirit; for theirs is the kingdom of Heaven."(1)
What is meant by "the poor in spirit?" The humble and contrite in mind. For by "spirit" He hath here designated the soul, and the faculty of choice. That is, since many are humble not willingly, but compelled by stress of circumstances; letting these pass (for this were no matter of praise), He blesses them first, who by choice humble and contract themselves.
But why said he not, "the humble," but rather "the poor?" Because this is more than that. For He means here them who are awestruck, and tremble at the commandments of God. Whom also by His prophet Isaiah God earnestly accepting said, "To whom will I look, but to him who is meek(2) and quiet, and trembleth at My words?"(3) For indeed there are many kinds of humility: one is humble in his own measure, another with all excess of lowliness. It is this last lowliness of mind which that blessed prophet commends, picturing to us the temper that is not merely subdued, but utterly broken, when he saith, "The sacrifice for God is a contrite spirit, a contrite and an humble heart God will not despise."(4) And the Three Children also offer this unto God as a great sacrifice, saying, "Nevertheless, in a contrite soul, and in a spirit of lowliness, may we be accepted."(5) This Christ also now blesses.
3. For whereas the greatest of evils, and those which make havoc of the whole world, had their entering in from pride:--for both the devil, not being such before, did thus become a devil; as indeed Paul plainly declared, saying, "Lest being lifted up with pride, he fall into the condemnation of the devil:"(6)--and the first man, too, puffed up by the devil with these hopes, was made an example of,(7) and became mortal (for expecting to become a god, he lost even what he had; and God also upbraiding him with this, and mocking his folly, said, "Behold, Adam is become as one of us"(8); and each one of those that came after did hereby wreck himself in impiety, fancying some equality with God:--since, I say, this was the stronghold of our evils, and the root and fountain of all wickedness, He, preparing a remedy suitable to the disease, laid this law first as a strong and safe foundation. For this being fixed as a base, the builder in security lays on it all the rest. But if this be taken away, though a man reach to the Heavens in his course of life,(9) it is all easily undermined, and issues in a grievous end. Though fasting, prayer, almsgiving, temperance, any other good thing whatever, be gathered together in thee; without humility all fall away and perish.
It was this very thing that took place in the instance of the Pharisee. For even after he had arrived at the very summit, he "went down"(10) with the loss of all, because he had not the mother of virtues: for as pride is the fountain of all wickedness, so is humility the principle of all self-command. Wherefore also He begins with this, pulling up boasting by the very root out of the soul of His hearers.
"And what," one may ask, "is this to His disciples, who were on every account humble? For in truth they had nothing to be proud of, being fishermen, poor, ignoble, and illiterate." Even though these things concerned not His disciples, yet surely they concerned such as were then present, and such as were hereafter to receive the disciples, lest they should on this account despise them. But it were truer to say that they did also concern His disciples. For even if not then, yet by and by they were sure to require this help, after their signs and wonders, and their honor from the world, and their confidence towards God. For neither wealth, nor power, nor royalty itself, had so much power to exalt men, as the things which they possessed in all fullness. And besides, it was natural that even before the signs they might be lifted up, at that very time when they saw the multitude, and all that audience surrounding their Master; they might feel some human weakness. Wherefore He at once represses their pride.
And He doth not introduce what He saith by way of advice or of commandments, but by way of blessing, so making His word less burthensome, and opening to all the course of His discipline. For He said not, "This or that person," but "they who do so, are all of them blessed." So that though thou be a slave, a beggar, in poverty, a stranger, unlearned,(11) there is nothing to hinder thee from being blessed, if thou emulate this virtue.
4. Now having begun, as you see, where most need was, He proceeds to another commandment, one which seems to be opposed to the judgment of the whole world. For whereas all think that they who rejoice are enviable, those in dejection, poverty, and mourning, wretched, He calls these blessed rather than those; saying thus,
"Blessed are they that mourn."(1)
Yet surely all men call them miserable. For therefore He wrought the miracles beforehand, that in such enactments as these He might be entitled to credit.
And here too again he designated not simply all that mourn, but all that do so for sins: since surely that other kind of mourning is forbidden, and that earnestly, which relates to anything of this life. This Paul also clearly declared, when he said, "The sorrow of the world worketh death, but godly sorrow worketh repentance unto salvation, not to be repented of."(2)
These then He too Himself calls blessed, whose sorrow is of that kind; yet not simply them that sorrow did He designate, but them that sorrow intensely. Therefore He did not say, "they that sorrow," but "they that mourn." For this commandment again is fitted to teach us entire self-control. For if those who grieve for children, or wife, or any other relation gone from them, have no fondness for gain or pleasure during that period of their sorrow; if they aim not at glory, are not provoked by insults, nor led captive by envy, nor beset by any other passion, their grief alone wholly possessing them; much more will they who mourn for their own sins, as they ought to mourn, show forth a self-denial greater than this.
Next, what is the reward for these? "For they shall be comforted," saith He.
Where shall they be comforted! tell me. Both here and there. For since the thing enjoined was exceeding burthensome and galling, He promised to give that, which most of all made it light. Wherefore, if thou wilt be comforted, mourn: and think not this a dark saying. For when God doth comfort, though sorrows come upon thee by thousands like snow-flakes, thou wilt be above them all. Since in truth, as the returns which God gives are always far greater than our labors; so He hath wrought in this case, declaring them that mourn to be blessed, not after the value of what they do, but after His own love towards man For they that mourn, mourn for misdoings, and to such it is enough to enjoy forgiveness, and obtain wherewith to answer for themselves. But forasmuch as He is full of love towards man, He doth not limit His recompense either to the removal of our punishments, or to the deliverance from our sins, but He makes them even blessed, and imparts to them abundant consolation.
But He bids us mourn, not only for our own, but also for other men's misdoings. And of this temper were the souls of the saints: such was that of Moses, of Paul, of David; yea, all these many times mourned for evils not their own.
5. "Blessed are the meek, for they shall inherit the earth."(3) Tell me, what kind of earth? Some(4) say a figurative earth, but it is not this, for nowhere in Scripture do we find any mention of an earth that is merely figurative.(5) But what can the saying mean? He holds out a sensible prize; even as Paul also doth, in that when he had said, "Honor thy father and thy mother,"(6) he added, "For so shalt thou live long upon the earth." And He Himself unto the thief again, "Today shalt thou be with me in Paradise."(7)
Thus He doth not incite us by means of the future blessings only, but of the present also, for the sake of the grosset sort of His hearers, and such as before the future seek those others.
Thus, for example, further on also He said, "Agree with thine adversary."(8) Then He appoints the reward of such self-command, and saith, "Lest at any time the adversary deliver thee to the judge, and the judge to the officer."(9) Seest thou whereby He alarmed us? By the things of sense, by what happens before our eyes. And again, "Whosoever shall say to his brother, Rata, shall be in danger of the council."(10)
And Paul too sets forth sensible rewards at great length, and uses things present in his exhortations; as when he is discoursing about virginity. For having said nothing about the heavens there, for the time he urges it by things present, saying, "Because of the present distress," and, "But I spare you," and, "I would have you without carefulness,"(11)
Thus accordingly Christ also with the things spiritual hath mingled the sensible. For whereas the meek man is thought to lose all his own, He promises the contrary, saying, "Nay, but this is he who possesses his goods in safety, namely, he who is not rash, nor boastful: while that sort of man shall often lose his patrimony, and his very life."
And besides, since in the Old Testament the prophet used to say continually, "The meek shall inherit the earth;"(1) He thus weaves into His discourse the words to which they were accustomed, so as not everywhere to speak a strange language.
And this He saith, not as limiting the rewards to things present, but as joining with these the other sort of gifts also. For neither in speaking of any spiritual thing doth He exclude such as are in the present life; nor again in promising such as are in our life, doth He limit his promise to that kind. For He saith, "Seek ye the kingdom of God, and all these things shall be added unto you."(2) And again: "Whosoever hath left houses or brethren, shall receive an hundred fold in this world, and in the future shall inherit everlasting life."(3)
6. "Blessed are they which do hunger and thirst after righteousness."(4)
What sort of righteousness? He means either the whole of virtue, or that particular virtue which is opposed to covetousness.(5) For since He is about to give commandment concerning mercy, to show how we must show mercy, as, for instance, not of rapine or covetousness, He blesses them that lay hold of righteousness.
And see with what exceeding force He puts it. For He said not, "Blessed are they which keep fast by righteousness," but, "Blessed are they which do hunger and thirst after righteousness:" that not merely anyhow, but with all desire we may pursue it. For since this is the most peculiar property of covetousness, and we are not so enamored of meat and drink, as of gaining, and compassing ourselves with more and more, He bade us to transfer this desire to a new object, freedom from covetousness.
Then He appoints the prize, again from things sensible; saying, "for they shall be filled." Thus, because it is thought that the rich are commonly made such by covetousness, "Nay," saith He, "it is just contrary: for it is righteousness that doeth this. Wherefore, so long as thou doest righteously, fear not poverty, nor tremble at hunger. For the extortioners, they are the very persons who lose all, even as he certainly who is in love with righteousness, possesses himself the goods of all men in safety."
But if they who covet not other men's goods enjoy so great abundance,(6) much more they who give up their own.
"Blessed are the merciful."(7)
Here He seems to me to speak not of those only who show mercy in giving of money, but those likewise who are merciful in their actions. For the way of showing mercy is manifold, and this commandment is broad. What then is the reward thereof? "For they shall obtain mercy."
And it seems indeed to be a sort of equal recompence, but it is a far greater thing than the act of goodness. For whereas they themselves show mercy as men, they obtain mercy from the God of all; and it is not the same thing, man's mercy, and God's; but as wide as is the interval between wickedness and goodness, so far is the one of these removed from the other.
"Blessed are the pure in heart, for they shall see God."(8)
Behold again the reward is spiritual. Now He here calls "pure," either those who have attained unto all virtue, and are not conscious to themselves of any evil; or those who live in temperance. For there is nothing which we need so much in order to see God, as this last virtue. Wherefore Paul also said, "Follow peace with all men, and holiness, without which no man shall see the Lord."(9) He is here speaking of such sight as it is possible for man to have.
For because there are many who show mercy, and who commit no rapine, nor are covetous, who yet are guilty of fornication and uncleanness; to signify that the former alone suffices not, He hath added this, much in the same sense as Paul, writing to the Corinthians, bore witness of the Macedonians, that they were rich not only in almsgiving, but also in all other virtue. For having spoken of the noble spirit(10) they had shown in regard of their goods, he saith, "They gave also their own selves to the Lord, and to us."(11)
7. "Blessed are the peace-makers."(12) Here He not only takes away altogether our own strife and hatred amongst ourselves, but He requires besides this something more, namely, that we should set at one again others, who are at strife.
And again, the reward which He annexes is spiritual. Of what kind then is it.
"For they shall be called the children of God."
Yea, for this became the work of the Only Begotten, to unite the divided, and to reconcile the alienated.
Then, lest thou shouldest imagine peace in all cases a blessing, He hath added,
"Blessed are they which are persecuted for righteousness' sake."(1)
That is, for virtue's sake, for succor(2) given to others, and for godliness: it being ever His wont to call by the name of "righteousness" the whole practical wisdom of the soul.
"Blessed are ye, when men shall revile you and persecute you, and say all manner of evil against you falsely, for my sake. Rejoice, and be exceeding glad."(3)
As if He said, "Though they should call you sorcerers, deceivers, pestilent persons, or whatever else, blessed are ye": so He speaks. What could be newer than these injunctions? wherein the very things which all others avoid, these He declares to be desirable; I mean, being poor, mourning, persecution, evil report. But yet He both affirmed this, and convinced not two, nor ten, nor twenty, nor an hundred, nor a thousand men, but the whole world. And hearing things so grievous and galling, so contrary to the accustomed ways of men, the multitudes "were astonished." So great was the power of Him who spake.
However, lest thou shouldest think that the mere fact of being evil spoken of makes men blessed, He hath set two limitations; when it is for His sake, and when the things that are said are false: for without these, he who is evil spoken of, so far from being blessed, is miserable.
Then see the prize again: "Because your reward is great in heaven." But thou, though thou hear not of a kingdom given in each one of the blessings, be not discouraged. For although He give different names to the rewards, yet He brings all into His kingdom. Thus, both when He saith, "they that mourn shall be comforted;" and, "they that show mercy shall obtain mercy;" and, "the pure in heart shall see God;" and, the peacemakers "shall be called the children of God;" nothing else but the Kingdom doth He shadow out by all these sayings. For such as enjoy these, shall surely attain unto that. Think not therefore that this reward is for the poor in spirit only, but for those also who hunger after righteousness, for the meek, and for all the rest without exception.
Since on this account He hath set His blessing on them all, that thou mightest not look for anything sensible: for that man cannot be blessed, who is crowned with such things as come to an end with this present life, and hurry by quicker than a shadow.
8. But when He had said, "your reward is great," he added also another consolation, saying, "For so persecuted they the prophets which were before you."
Thus, since that first, the promise of the Kingdom, was yet to come, and all in expectation, He affords them comfort from this world; from their fellowship with those who before them had been ill-treated.
For "think not," saith He, "that for something inconsistent in your sayings and enactments ye suffer these things: or, as being teachers of evil doctrines, ye are to be persecuted by them; the plots and dangers proceed not of any wickedness in your sayings, but of the malice of those who hear you. Wherefore neither are they any blame to you who suffer wrong, but to them who do the wrong. And to the truth of these things all preceding time bears witness. For against the prophets they did not even bring any charge of transgressing the law, and of sentiments of impiety, that they stoned some, chased away others, encompassed others with innumerable afflictions. Wherefore let not this trouble you, for of the very same mind they do all that is done now." Seest thou how He raised up their spirits, by placing them near to the company of Moses and Elias?
Thus also Paul writing to the Thessalonians, saith, "For ye became followers of the Churches of God, which are in Judea; for ye also have suffered the same things of your own fellow-countrymen, even as they have of the Jews: who both killed the Lord Jesus, and their own prophets, and have driven us out; and they please not God, and are contrary to all men."(4) Which same point here also Christ hath established.
And whereas in the other beatitudes, He said, "Blessed are the poor," and "the merciful;" here He hath not put it generally, but addresses His speech unto themselves, saying, "Blessed are ye, when they shall revile you, and persecute you, and say every evil word:" signifying that this is an especial privilege of theirs; and that beyond all others, teachers have this for their own.
At the same time He here also covertly signifies His own dignity, and His equality in honor with Him who begat Him. For "as they on the Father's account," saith He, "so shall ye also for me suffer these things." But when He saith, "the prophets which were before you," He implies that they were also by this time become prophets.
Next, declaring that this above all profits them, and makes them glorious, He did not say, "they will calumniate and persecute you, but I will prevent it." For not in their escaping evil report, but in their noble endurance thereof, and in refuting them by their actions, He will have their safety stand: this being a much greater thing than the other; even as to be struck and not hurt, is much greater than escaping the blow.
9. Now in this place He saith, "Your reward is great in heaven." But Luke(1) reports Him to have spoken this, both earnestly, and with more entire consolation; for He not only, as you know, pronounces them blessed, who are evil spoken of for God's sake, but declares them likewise wretched, who are well spoken of by all men. For, "Woe unto you," saith He, "when all men shall speak well of you." And yet the apostles were well spoken of, but not by all men. Wherefore He said not, "Woe unto you, when men shall speak well of you," but, "when all men" shall do so: for it is not even possible that those who live in the practice of virtue should be well spoken of by all men.
And again He saith, "When they shall east out your name as evil, rejoice ye, and leap for joy."(2) For not only of the dangers they underwent, but of the calumny also, He appoints the recompence to be great. Wherefore He said not, "When they shall persecute, and kill you," but, "When they shall revile you, and say all manner of evil." For most assuredly, men's evil reports have a sharper bite than their very deeds. For whereas, in our dangers, there are many things that lighten the toil, as to be cheered(3) by all, to have many to applaud, to crown, to proclaim our praise; here in our reproach even this consolation is destroyed. Because we seem not to have achieved anything great; and this galls the combatant more than all his dangers: at least many have gone on even to hang themselves, not bearing evil report. And why marvellest thou at the others? since that traitor, that shameless and accursed one he who had ceased to blush for anything whatever, was wrought upon by this chiefly to hurry to the halter. And Job again, all adamant as he was, and firmer than a rock; when he had been robbed of all his possessions, and was suffering those incurable ills, and had become on a sudden childless, and when he saw his body pouring out worms like a fountain, and his wife attacking him, he repelled it all with ease; but when he saw his friends reproaching and trampling upon him, and entertaining an evil opinion of him, and saying that he suffered those things for some sins, and was paying the penalty of wickedness: then was there trouble, then commotion, even in that great and noble-hearted man.(4)
And David also, letting pass all that he had suffered, sought of God a retribution for the calumny alone. For, "Let him curse," saith he, "for the Lord bath bidden him: that the Lord may see my humiliation, and requite me for this cursing of his on this day."(5)
And Paul too proclaims the triumph not of those only who incur danger, or are deprived of their goods, but of these also, thus saying, "Call to remembrance the former days, in which after ye were illuminated ye endured a great fight of afflictions; partly whilst ye were. made a gazing stock by reproaches, and afflictions."(6) On this account then Christ hath appointed the reward also to be great.
After this, lest any one should say, "Here thou givest no redress, nor stoppest men's mouths; and dost thou assign a reward there?" He hath put before us the prophets, to show that neither in their case did God give redress. And if, where the rewards were at hand, He cheered them with things to come; much more now, when this hope is become clearer, and self-denial is increased.
And observe too, after how many commandments He hath put this, for surely He did it not without reason, but to show that it is not possible for one unprovided, and unarmed with all those other virtues, to go forth unto these conflicts. Therefore, you see, in each instance, by the former precept making way for the following one, He hath woven a sort of golden chain for us. Thus, first, he that is "humble," will surely also "mourn" for his own sins: he that so "mourns," will be both "meek," and "righteous," and "merciful;" he that is "merciful," and "righteous," and "con trite "will of course be also" pure in heart:" and such a one will be "a peacemaker" too: and he that hath attained unto all these, will be moreover arrayed against dangers, and will not be troubled when evil is spoken of him, and he is enduring grievous trials innumerable.
10. Now then, after giving them due exhortation, He refreshes them again with praises. As thus: the injunctions being high, and far surpassing those in the Old Testament; lest they should be disturbed and confounded, and say, "How shall we be able to achieve these things?" hear what He saith:
"Ye are the salt of the earth." (1) Implying, that of absolute necessity He enjoins all this. For "not for your own life apart," saith He, "but for the whole world, shall your account be. For not to two cities, nor to ten or twenty, nor to a single nation am I sending you, as I sent the prophets; but to earth, and sea, and the whole world; and that in evil case." For by saying, "Ye are the salt of the earth," He signified all human nature to have "lost its savor,"(2) and to be decayed by our sins. For which cause, you see, He requires of them such virtues, as are most necessary and useful for the superintendence of the common sort. For first, the meek, and yielding, and merciful, and righteous, shuts not up his good deeds unto himself only, but also provides that these good fountains should run over for the benefit of others. And he again who is pure in heart, and a peacemaker, and is persecuted for the truth's sake; he again orders his way of life for the common good. "Think not then," He saith, "that ye are drawn on to ordinary conflicts, or that for some small matters you are to give account." "Ye are the salt of the earth."
What then? did they restore the decayed? By no means; for neither is it possible to do any good to that which is already spoilt, by sprinkling it with salt. This therefore they did not. But rather, what things had been before restored, and committed to their charge, and freed from that ill savor, these they then salted, maintaining and preserving them in that freshness,(3) which they had received of the Lord. For that men should be set free from the rottenness of their sins was the good work of Christ; but their not returning to it again any more was the object of these men's diligence and travail.
Seest thou how by degrees He indicates their superiority to the very prophets? in that He saith they are teachers, not of Palestine, but of the whole world; and not simply teachers, but awful ones too. For this is the marvellous thing, that not by flattering, nor soothing, but by sharply bracing(4) them, as salt, even so they became dear to all men.
"Now marvel not," saith He, "if leaving all others, I discourse to you, and draw you on to so great dangers. For consider over how many cities, tribes, and nations, I am to send you to preside. Wherefore I would have you not only be prudent yourselves, but that you should also make others the same. And such persons have great need to be intelligent, in whom the salvation of the rest is at stake: they ought so much to abound in virtue, as to impart of the profit to others also. For if ye do not become such as this, ye will not suffice even for your own selves.
"Be not then impatient, as though my sayings were too burdensome. For while it is possible for others who have lost their savor to return by your means, you, if you should come to this, will with yourselves destroy others also. So that in proportion as the matters are great, which ye have put into your hands, you need so much the greater diligence." Therefore He saith,
"But if the salt have lost its savor, wherewith shall it be salted? it is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men."(5)
For other men, though they fall never so often, may possibly obtain indulgence: but the teacher, should this happen to him, is deprived of all excuse, and will suffer the most extreme vengeance. Thus, lest at the words, "When they shall revile you, and persecute you, and say all manner of evil against you," they should be too timid to go forth: He tells them, "unless ye are prepared to combat with all this, ye have been chosen in vain." For it is not evil report that ye should fear, but lest ye should prove partners in dissimulation.(6) For then, "Ye will lose your savor, and be trodden under foot:" but if ye continue sharply to brace them up, and then are evil spoken of, rejoice; for this is the very use of salt, to sting the corrupt,(7) and make them smart And so their censure follows of course, in no way harming you, but rather testifying your firmness. But if through fear of it you give up the earnestness that becomes you, ye will have to suffer much more grievously, being both evil spoken of, and despised by all. For this is the meaning of "trodden under foot."
11. After this He leads on to another, a higher image.
"Ye are the light of the world."(8)
"Of the world" again; not of one nation, nor of twenty states,(9) but of the whole inhabited earth. And "a light" to the mind, far better than this sunbeam: like as they were also a spiritual salt. And before they are salt, and now light: to reach thee how great is the gain of these strict(1) precepts, and the profit of that grave discipline: how it binds, and permits not to become dissolute; and causes clear sight, leading men on to virtue.
"A city that is set on a hill cannot be hid, neither do men light a candle, and put it under the bushel."(2)
Again, by these words He trains them to strictness of life, teaching them to be earnest in their endeavors, as set before the eyes of all men, and contending in the midst of the amphitheatre of the world. For, "look not to this," He saith, "that we are now sitting here, that we are in a small portion of one corner. For ye shall be as conspicuous to all as a city set on the ridge of a hill, as a candle in a house on the candlestick, giving light."(3)
Where now are they who persevere in disbelieving the power of Christ? Let them hear these things, and let them adore His might, amazed at the power of the prophecy. For consider how great things he promised to them, who were not known even in their own country: that earth and sea should know them, and that they should by their fame reach to the limits of the inhabited world; or rather, not by their fame, but by the working of the good they wrought. For it was not fame that bearing them everywhere made them conspicuous, but also the actual demonstration by their works. Since, as though they had wings, more vehemently than the sunbeam did they overrun the whole earth, sowing the light of godliness.(4)
But here He seems to me to be also training them to boldness of speech. For to say, "A city set on a hill cannot be hid," is to speak as declaring His own powers.(5) For as that city can by no means be hidden, so it was impossible that what they preached should sink into silence and obscurity. Thus, since He had spoken of persecutions and calumnies, of plots and wars, for fear they might think that these would have power to stop their mouths; to encourage them, He saith, that so far from being hid, it should over-shine the whole world; and that on this very account they should be illustrious and renowned.
By this then He declares His own power. In what follows, He requires that boldness of speech which was due on their part; thus saying,
"Neither do men light a candle and put it under the bushel, but on the candlestick, and it giveth light unto all that are in the house. Let your light so shine before men, that they may see your good works, and glorify your Father which is in Heaven."(6)
"For I," saith He, "it is true, have kindled the light, but its continuing to burn, let that come of your diligence: not for your own sakes alone, but also for their sake, who are to profit by these rays, and to be guided unto the truth. Since the calumnies surely shall not be able to obscure your brightness, if you be still living a strict life, and as becomes those who are to convert the whole world. Show forth therefore a life worthy of His grace; that even as it is everywhere preached, so this light may everywhere accompany the same.
Next He sets before them another sort of gain, besides the salvation of mankind, enough to make them strive earnestly, and to lead them unto all diligence. As thus, "Ye shall not only," saith He, "amend the world, if ye live aright, but ye will also give occasion that God shall be glorified; even as if ye do the contrary, ye will both destroy men, and make God's name to be blasphemed."
And how, it may be asked, shall God be glorified through us, if at least men are to speak evil of us? Nay, not all men, and even they themselves who in envy do this, will in their conscience admire and approve you; even as the outward flatterers of such as live in wickedness do in mind accuse them.
What then? Dost thou command us to live for display and vain glory? Far from it; I say not this; for I did not say, "Give ye diligence to bring forward your own good deeds," neither did I say, "Show them;" but "Let your light shine." That is, "Let your virtue be great, and the fire abundant, and the light unspeakable." For when virtue is so great, it cannot lie hid, though its pursuer shade it over ten thousand fold. Present unto them an irreprehensible life, and let them have no true occasion of evil speaking; and then, though there be thousands of evil-speakers, no man shall be able to cast any shade upon you. And well did He say, "your light," for nothing makes a man so illustrious, how manifold soever his will to be concealed, as the manifestation of virtue. For as if he were clad with the very sunbeam, so he shines, yet brighter than it; not spending his rays on earth, but surmounting also Heaven itself.
Hence also He comforts them more abundantly. For, "What though the slander pain you," saith He; "yet shall ye have many to honor God on your account. And in both ways your recompence is gathering, as well because God is glorified through you, as because ye are defamed for God's sake. Thus, lest we should on purpose seek to be reproached, on hearing that there is a reward for it: first, He hath not expressed that sentiment simply, but with two limitations, namely, when what is said is false, and when it is for God's sake:--and next He signifies how not that only, but also good report, hath its great profit, the glory of it passing on to God. And He holds out to them those gracious hopes. "For," saith He, "the calumny of the wicked avails not so much as to put all others in the dark, in respect of seeing your light. For then only when you have "lost your savor" shall they tread you under foot; but not when you are falsely accused, doing right. Yea, rather then shall there be many admiring, not you only, but for your sake your Father also." And He said not "God," but "your Father;" already sowing beforehand the seeds of that noble birth, which was about to be bestowed upon them. Moreover, indicating His parity in honor, as He said above. "Grieve not when ye are evil spoken of, for it is enough for you that for my sake you are thus spoken of;" so here He mentions the Father: every where manifesting His equality.
12. Since then we know the gain that arises from this earnestness, and the danger of indolence (for if our Lord be blasphemed because of us, that were far worse than our perdition), let us "give none offense, neither to the Jews, nor to the Gentiles, nor to the Church of God."(1) And while the life which we present before them is brighter than the sun, yet if any one will speak evil of us, let us not grieve at being defamed, but only if we be defamed with justice.
For, on the one hand, if we live in wickedness, though there be none to speak ill of us, we shall be the most wretched of all men: on the other hand, if we apply ourselves to virtue, though the whole world speak evil of us, at that very time we shall be more enviable than any. And we shall draw on to follow us all who choose to be saved, for not the calumny of the wicked, but our good life, will draw their attention. For indeed no trumpet is so clear as the proof that is given by our actions: neither is the light itself so transparent as a pure life, though our calumniators be beyond number.
I say, if all the above-mentioned qualities be ours; if we be meek and lowly and merciful; if we be pure, and peacemakers; if hearing reproach, we revile not again, but rather rejoice; then shall we attract all that observe us no less than the miracles do. And all will be kindly disposed towards us, though one be a wild beast, a demon, or what you will.
Or if there should even be some who speak evil of thee, be not thou at all troubled thereat, nor because they revile thee in public, regard it; but search into their conscience, and thou shalt see them applauding and admiring thee, and numbering up ten thousand praises.
See, for instance, how Nebuchadnezzar praises the children in the furnace; yet surely he was an adversary and an enemy. But upon seeing them stand nobly, he proclaims their triumph, and crowns them: and that for nought else, but because they disobeyed him, and hearkened unto the law of God. For the devil, when he sees himself effecting nothing, from that time departs, fearing lest he should be the cause of our winning more crowns. And when he is gone, even one who is abominable and depraved will recognize virtue, that mist being withdrawn. Or if men still argue perversely, thou shalt have from God the greater praise and admiration.
Grieve not now, I pray thee, neither despond; since the very apostles were to some a "savor of death;"(2) to others, a "savor of life." And if there be nothing to lay hold of in thyself, thou art rid of all their charges; or rather, thou art become the more blessed. Shine out therefore in thy life, and take no account of them who speak evil of thee. For it cannot, it cannot be, that one careful of virtue, should not have many enemies. However, this is nothing to the virtuous man. For by such means his brightness will increase the more abundantly.
Let us then, bearing these things in mind, look to one object only; how to order our own life with strictness. For thus we shall also guide to the life that is there, such as are now sitting in darkness. For such is the virtue of that light, as not only to shine here, but also to conduct its followers thither. For when men see us despising all things present, and preparing ourselves for that which is to come, our actions will persuade them sooner than any discourse. For who is there so senseless, that at sight of one, who within a day or two was living in luxury and wealth, now stripping himself of all, and putting on wings, and arrayed to meet both hunger and poverty, and all hardship, and dangers, and blood, and slaughter, and everything that is counted dreadful; will not from this sight derive a clear demonstration of the things which are to come?
But if we entangle ourselves in things present, and plunge ourselves in them more and more, how will it be possible for them to be persuaded that we are hastening to another sojourn?(1)
And what excuse after this shall we have, if the fear of God avail not so much with us, I as human glory availed with the Greek philosophers? For some of them did really both lay aside wealth, and despised death, that they might make a show before men; wherefore also their hopes became vain. What plea then shall deliver us, when with so great things set before us, and with so high a rule of self-denial laid open to us, we are not able even to do as they did, but ruin both ourselves and others besides? For neither is the harm so great when a heathen commits transgression, as when a Christian doeth the same. Of course not; for their character is already lost, but ours, by reason of the grace of God, is even among the ungodly venerable and glorious. Therefore when they would most revile us, and aggravate their evil speech, they add some such taunt as, "Thou Christian:" a taunt which they would not utter, did they not secretly entertain a great opinion of our doctrine.
Hast thou not heard how many, and how great precepts Christ enjoined? Now when wilt thou be able to fulfill one of those commandments, while thou leavest all, and goest about gathering interest, tacking together usuries, setting on foot transactions of business, buying herds of slaves, procuring silver vessels, purchasing houses, fields, goods without end? And I would this were all. But when to these unseasonable pursuits, thou addest even injustice, removing landmarks,(2) taking away houses by violence, aggravating poverty, increasing hunger, when wilt thou be able to set thy foot on these thresholds?
13. But sometimes thou showest mercy to the poor. I know it as well as thou. But even in this again great is the mischief. For thou doest this either in pride or in vainglory, so as not to profit even by thy good deeds. What can be more wretched than this, to be making thy shipwreck in the very harbor? To prevent this, when thou hast done any good action, seek not thanks from me, that thou mayest have God thy debtor. For, "Lend," saith He, "unto them from whom ye do not expect to receive."(3)
Thou hast thy Debtor; why leave Him, and require it of me, a poor and wretched mortal? What? is that Debtor displeased, when the debt is required of Him? What? is He poor? Is He unwilling to pay? Seest thou not His unspeakable treasures? Seest thou not His indescribable munificence? Lay hold then on Him, and make thy demand; for He is pleased when one thus demands the debt of Him. Because, if He see another required to pay for what He Himself owes, He will feel as though He were insulted, and repay thee no more; nay, He justly finds fault, saying, "Why, of what ingratitude hast thou convicted me? what poverty dost thou know to be in me, that thou hastenest by me, and resortest unto others? Hast thou lent to One, and dost thou demand the debt of another?"
For although man received it, it was God that commanded thee to bestow; and His will is to be Himself, and in the original sense,(4) debtor, and surety, affording thee ten thousand occasion to demand the debt of Him from every quarter. Do not thou then let go so great facility and abundance, and seek to receive of me who have nothing. Why, to what end dost thou display to me thy mercy shown to the poor. What! was it I that said to thee, Give? was it from me that thou didst hear this; that thou shouldest demand it back of me? He Himself hath said, "He that hath pity upon the poor lendeth to God."(5) Thou hast lent to God:(6) put it to His account.
"But He doth not repay the whole now." Well, this too He doth for thy good. For such a debtor is He: not as many, who are anxious simply to repay that which is lent; whereas He manages and doeth all things, with a view of investing likewise in security that which hath been given unto Him. Therefore some, you see, He repays here: some He assigns(7) in the other place.
14. Knowing therefore as we do these things, let us make our mercifulness abundant, let us give proof of much love to man, both by the use of our money, and by our actions. And if we see any one ill-treated and beaten in the market-place, whether we can pay down money, let us do it: or whether by words we may separate them, let us not be backward. For even a word has its reward, and still more have sighs. And this the blessed Job said; "But I wept for every helpless one, and I sighed when I saw a man in distress."(1) But if there be a reward for tears and sighs; when words also, and an anxious endeavor, and many things besides are added, consider how great the recompence becomes. Yea, for we too were enemies to God, and the Only-begotten reconciled us, casting himself between, and for us receiving stripes, and for us enduring death.
Let us then likewise do our diligence to deliver from countless evils such as are incurring them; and not as we now do, when we see any beating and tearing one another: we are apt to stand by, finding pleasure in the disgrace of others, and forming a devilish amphitheatre around: than which what can be more cruel? Thou seest men reviled, tearing each other to pieces, rending their clothes, smiting each other's faces, and dost thou endure to stand by quietly?
What! is it a bear that is fighting? a wild beast? a serpent? It is a man, one who hath in every respect fellowship with thee: a brother, a member.(2) Look not on, but separate them. Take no pleasure, but amend the evil. Stir not up others to the shameful sight, but rather drive off and separate those who are assembled. It is for shameless persons, and born slaves,(3) to take pleasure in' such calamities; for those that are mere refuse, for asses without reason.
Thou seest a man behaving himself unseemly, and dost thou not account the unseemliness thine own? Dost thou not interpose, and scatter the devil's troop, and put an end to men's miseries?
"That I may receive blows myself," saith one; "is this also thy bidding?" Thou wilt not have to suffer even this; but if thou shouldest, the thing would be to thee a sort of martyrdom; for thou didst suffer on God's behalf. And if thou art slow to receive blows, consider that thy Lord was not slow to endure the cross for thee.
Since they for their part are drunken in darkness; wrath being their tyrant and commander; and they need some one who is sound to help them, both the wrong-doer, and he who is injured; the one that he may be delivered from suffering evil, the other that he may cease to do it. Draw nigh, therefore, and stretch forth the hand, thou that art sober to him that is drunken. For there is a drunkenness of wrath too, and that more grievous than the drunkenness of wine.
Seest thou not the seamen, how, when they see any meeting with shipwreck, they spread their sails, and set out with all haste, to rescue those of the same craft out of the waves? Now, if partakers in an art show so much care one for another, how much more ought they who are partakers of the same nature to do all these things! Because in truth here too is a shipwreck, a more grievous one than that; for either a man under provocation blasphemes, and so throws all away: or he forswears himself under the sway of his wrath, and that way falls into hell: or he strikes a blow and commits murder, and thus again suffers the very same shipwreck. Go thou then, and put a stop to the evil; pull out them that are drowning, though thou descend into the very depth of the surge; and having broken up the theatre of the devil, take each one of them apart, and admonish him to quell the flame, and to lull the waves.
But if the burning pile wax greater, and the furnace more grievous, be not thou terrified; for thou hast many to help thee, and stretch forth the hand, if thou furnish but a beginning; and above all thou surely hast with thee the God of peace. And if thou wilt first turn aside the flames, many others also will follow, and of what they do well, thou wilt thyself receive the reward.
Hear what precept Christ gave to the Jews, creeping as they did upon the earth: "If thou see," saith He, "thine enemy's beast of burden falling down, do not hasten by, but raise it."(4) And thou must see that to separate and reconcile men that are fighting is a much lighter thing than to lift up the fallen beast. And if we ought to help in raising our enemies' ass, much more our friends' souls: and most when the fall is more grievous; for not into mire do these fall, but into the fire of hell, not bearing the burden of their wrath. And thou, when thou seest thy brother lying under the load, and the devil standing by, and kindling the pile, thou runnest by, cruelly and unmercifully; a kind of thing not safe to do, even where brutes are concerned.
And whereas the Samaritan, seeing a wounded man, unknown, and not at all appertaining to him, both staid, and set him on a beast, and brought him home to the inn, and hired a physician, and gave some money, and promised more: thou, seeing one fallen not among thieves, but amongst a band of demons, and beset by anger; and this not in a wilderness, but in the midst of the forum; not having to lay out money, nor to hire a beast, nor to bring him on a long way, but only to say some words:--art thou slow to do it? and boldest back, and hurriest by cruelly and unmercifully? And how thinkest thou, calling upon God, ever to find Him propitious?
15. But let me speak also to you, who publicly disgrace yourselves: to him who is acting despitefully, and doing wrong. Art thou inflicting blows? tell me; and kicking, and biting? art thou become a wild boar, and a wild ass? and art thou not ashamed? dost thou not blush at thus being changed into a wild beast, and betraying thine own nobleness? For though thou be poor, thou art free; though thou be a working man, thou art a Christian.
Nay, for this very reason, that thou art poor, thou shouldest be quiet. For fightings belong to the rich, not to the poor; to the rich, who have many causes to force them to war. But thou, not having the pleasure of wealth, goest about gathering to thyself the evils of wealth, enmities, and strifes, and fightings; and takest thy brother by the throat, and goest about to strangle him, and throwest him down publicly in the sight of all men: and dost thou not think that thou art thyself rather disgraced, imitating the violent passions of the brutes; nay rather, becoming even worse than they? For they have all things in common; they herd one with another, and go about together: but we have nothing in common, but all in confusion: fightings, strifes, revilings, and enmities, and insults. And we neither reverence the heaven, unto which we are called all of us in common; nor the earth, which He hath left free to us all in common; nor our very nature; but wrath and the love of money sweeps all away.
Hast thou not seen him who owed the ten thousand talents, and then, after he was forgiven that debt, took his fellow-servant by the throat for an hundred pence, what great evils he underwent, and how he was delivered over to an endless punishment? Hast thou not trembled at the example? Hast thou no fear, lest thou too incur the same? For we likewise owe to our. Lord many and great debts: nevertheless, He forbears, and suffers long, and neither urges us, as we do our fellow-servants, nor chokes and takes us by the throat; yet surely had he been minded to exact of us but the least part thereof, we had long ago perished.
16. Let us then, beloved, bearing these things in mind, be humbled, and feel thankful to those who are in debt to us. For they become to us, if we command ourselves, an occasion of obtaining most abundant pardon; and giving a little, we shall receive much. Why then exact with violence, it being meet, though the other were minded to pay, for thee of thine accord to excuse him, that thou mayest receive the whole of God? But now thou doest all things, and art violent, and contentious,(1) to have none of thy debts forgiven thee; and whilst thou art thinking to do despite unto thy neighbor, thou art thrusting the sword into thyself, so increasing thy punishment in hell: whereas if thou wilt show a little self-command here, thou makest thine own accounts easy. For indeed God therefore wills us to take the lead in that kind of bounty, that He may take occasion to repay us with increase.
As many therefore as stand indebted to thee, either for money, or for trespasses, let them all go free, and require of God the recompense of such thy magnanimity. For so long as they continue indebted to thee, thou canst not have God thy debtor. But if thou let them go free, thou wilt be able to detain thy God, and to require of Him the recompense of so great self-restraint in bountiful measure. For suppose a man had come up and seeing thee arresting thy debtor, had called upon thee to let him go free, and transfer to himself thy account with the other: he would not choose to be unfair(2) after such remission, seeing he had passed the whole demand to himself: how then shall God fail to repay us manifold, yea, ten thousand fold, when for His commandment's sake, if any be indebted to us, we urge no complaint against them, great or small, but let them go exempt from all liability? Let us not then think of the temporary pleasure that springs up in us by exacting of our debtors, but of the loss, rather, how great! which we shall thereby sustain hereafter, grievously injuring ourselves in the things which are eternal. Rising accordingly above all, let us forgive those who must give account to us, both their debts and their offenses; that we may make our own accounts prove indulgent, and that what we could not reach by all virtue besides, this we may obtain by not bearing malice against our neighbors; and thus enjoy the eternal blessings, by the grace and love towards man of our Lord Jesus Christ, to whom be glory and might now and always, even forever and ever. Amen.
"Think not that I am come to destroy the Law or the Prophets."
WHY, who suspected this? or who accused Him, that He should make a defense against this charge? Since surely from what had gone before(1) no such suspicion was generated. For to command men to be meek, and gentle, and merciful, and pure in heart, and to strive for righteousness, indicated no such design, but rather altogether the contrary.
Wherefore then can He have said this? Not at random, nor vainly: but inasmuch as He was proceeding to ordain commandments greater than those of old, saying, "It was said to them of old time, Thou shalt not kill;(2) but I say unto you, Be not even angry;" and to mark out a way for a kind of divine and heavenly conversation;(3) in order that the strangeness thereof might not disturb the souls of the hearers, nor dispose them quite to mutiny against what He said He used this means of setting them right beforehand.
For although they fulfilled not the law, yet nevertheless they were possessed with much conscientious regard to it; and whilst they were annulling it every day by their deeds, the letters thereof they would have remain unmoved, and that no one should add anything more to them. Or rather, they bore with their rulers adding thereto, not however for the better, but for the worse. For so they used to set aside the honor due to our parents by additions of their own, and very many others also of the matters enjoined them, they would free themselves of(4) by these unseasonable additions.
Therefore, since Christ in the first place was not of the sacredotal tribe, and next, the things which He was about to introduce were a sort of addition, not however lessening, but enhancing virtue; He knowing beforehand that both these circumstances would trouble them, before He wrote in their mind those wondrous laws, casts out that which was sure to be harboring there. And what was it that was harboring there, and making an obstacle?
2. They thought that He, thus speaking, did so with a view to the abrogation of the ancient institutions. This suspicion therefore He heals; nor here only doth He so, but elsewhere also again. Thus, since they accounted Him no less than an adversary of God, from this sort of reason, namely, His not keeping the sabbath; He, to heal such their suspicion, there also again sets forth His pleas, of which some indeed were proper to Himself; as when He saith, "My Father worketh, and I work;"(5) but some had in them much condescension, as when He brings forward the sheep lost on the sabbath day,(6) and points out that the law is disturbed for its preservation, and makes mention again of circumcision, as having this same effect.(7)
Wherefore we see also that He often speaks words somewhat beneath Him, to remove the semblance of His being an adversary of God.
For this cause He who had raised thousands of the dead with a word only, when He was calling Lazarus, added also a prayer; and then, lest this should make Him appear less than Him that begat Him, He, to correct this suspicion, added, "I said these things, because of the people which standeth by, that they may believe that thou hast sent me."(8) And neither doth He work all things as one who acted by His own power, that He might thoroughly correct their weakness; nor doth He all things with prayer, lest He should leave matter of evil suspicion to them that should follow, as though He were without strength or power: but He mingles the latter with the former, and those again with these. Neither doth He this indiscriminately, but with His own proper wisdom. For while He doeth the greater works authoritatively, in the less He looks up unto Heaven. Thus, when absolving sins, and revealing His secrets, and opening Paradise, and driving away devils, and cleansing lepers, and bridling death, and raising the dead by thousands, He did all by way of command: but when, what was much less than these, He was causing many loaves to spring forth out of few, then tie looked up to Heaven: signifying that not through weakness He doth this. For He who could do the greater with authority, how in the lesser could He need prayer? But as I was saying, He doeth this to silence their shamelessness. The same reckoning, then, I bid thee make of His words also, when thou hearest Him speak lowly things. For many in truth are the causes both for words and for actions of that cast: as, for instance, that He might not be supposed alien from God; His instructing and waiting on all men; His teaching humility; His being encompassed with flesh; the Jews' inability to hear all at once; His teaching us to utter no high word of ourselves. For this cause many times, having in His own person said much that is lowly of Himself, the great things He leaves to be said by others. Thus He Himself indeed, reasoning with the Jews, said, "Before Abraham was, I AM:"(1) but His disciple not thus, but, "In the beginning was the Word, and the Word was with God, and the Word was God."(2)
Again, that He Himself made Heaven, and earth, and sea, and all things visible and invisible, in His own person He nowhere expressly said: but His disciple, speaking plainly out, and suppressing nothing, affirms this once, twice, yea often: writing that "all things were made by Him;" and, "without Him was not one thing made;" and, He was in the world, and the world was made by Him."(3)
And why marvel, if others have said greater things of Him than He of Himself; since (what is more) in many cases, what He showed forth by His deeds, by His words He uttered not openly? Thus that it was Himself who made mankind He showed clearly even by that blind man; but when He was speaking of our formation at the beginning, He said not, "I made," but "He who made them, made them male and female."(4) Again, that He created the world and all things therein, He demonstrated by the fishes, by the wine, by the loaves, by the calm in the sea, by the sunbeam which He averted on the Cross; and by very many things besides: but in words He hath nowhere said this plainly, though His disciples are continually declaring it, both John, and Paul, and Peter.
For if they who night and day hear Him discourse, and see Him work marvels; to whom He explained many things in private, and gave so great power as even to raise the dead; whom He made so perfect, as to forsake all things for Him: if even they, after so great virtue and self-denial, had not strength to bear it all, before the supply of the Spirit; how could the people of the Jews, being both void of understanding, and far behind such excellency, and only by hazard present when He did or said anything, how could they have been persuaded but that He was alien from the God of all, unless he had practised such great condescension throughout?
For on this account we see that even when He was abrogating the sabbath, He did not as of set purpose bring in such His legislation, but He puts together many and various pleas of defense. Now if, when He was about to cause one commandment to cease, He used so much reserve in His language,(5) that He might not startle the hearers; much more, when adding to the law, entire as it was, another entire code of laws, did He require much management and attention, not to alarm those who were then hearing Him.
For this same cause, neither do we find Him teaching everywhere clearly concerning His own Godhead. For if His adding to the law was sure to perplex them so greatly, much more His declaring Himself God.
3. Wherefore many things are uttered by Him, far below His proper dignity, and here when He is about to proceed upon His addition to the law, He hath used abundance for correction beforehand. For neither was it once only that He said, "I do not abrogate the law," but He both repeated it again, and added another and a greater thing; in that, to the words, "Think not that I am come to destroy," He subjoined, "I am not come to destroy, but to fulfill."
Now this not only obstructs the obstinacy of the Jews, but stops also the mouths of those heretics,(6) who say that the old covenant is of the devil. For if Christ came to destroy his tyranny, how is this covenant not only not destroyed, but even fulfilled by Him? For He said not only, "I do not destroy it;" though this had been enough; but "I even fulfill it:" which are the words of one so far from opposing himself, as to be even establishing it.
And how, one may ask, did He not destroy it? in what way did He rather fulfill either the law or the prophets? The prophets He fulfilled, inasmuch as He confirmed by His actions all that had been said concerning Him; wherefore also the evangelist used to say in each case, "That it might be fulfilled which was spoken by the prophet." Both when He was born,(1) and when the children sung that wondrous hymn to Him, and when He sat on the ass,(2) and in very many more instances He worked this same fulfillment: all which things must have been unfulfilled, if He had not come.
But the law He fulfilled, not in one way only, but in a second and third also. In one way, by transgressing none of the precepts of the law. For that He did fulfill it all, hear what He saith to John, "For thus it becometh us to fulfill all righteousness."(3) And to the Jews also He said, "Which of you convinceth me of sin."(4) And to His disciples again, "The prince of this world cometh, and findeth nothing in me."(5) And the prophet too from the first had said that "He did no sin."(6)
This then was one sense in which He fulfilled it. Another, that He did the same through us also; for this is the marvel, that He not only Himself fulfilled it, but He granted this to us likewise. Which thing Paul also declaring said, "Christ is the end of the law for righteousness to every one that believeth."(7) And he said also, that "He judged sin in the flesh, that the righteousness of the law might be fulfilled in us who walk not after the flesh."(8) And again, "Do we then make void the law through faith? God forbid! yea, we establish the law."(9) For since the law was laboring at this, to make man righteous, but had not power, He came and brought in the way of righteousness by faith, and so established that which the law desired: and what the law could not by letters, this He accomplished by faith. On this account He saith, "I am not come to destroy the law."
4. But if any one will inquire accurately, he will find also another, a third sense, in which this hath been done. Of what sort is it then? In the sense of that future code of laws, which He was about to deliver to them.
For His sayings were no repeal of the former, but a drawing out, and filling up of them. Thus, "not to kill," is not annulled by the saying, Be not angry, but rather is filled up and put in greater security: and so of all the others.
Wherefore, you see, as He had before unsuspectedly cast the seeds of this teaching; so at the time when from His comparison of the old and new commandments, He would be more distinctly suspected of placing them in opposition, He used His corrective beforehand. For in a covert way He had indeed already scattered those seeds, by what He had said. Thus, "Blessed are the poor," is the same as that we are not to be angry; and, "Blessed are the pure in heart," as not to "look upon a woman for lust;" and the "not laying up treasures on earth," harmonizes with, "Blessed are the merciful;" and "to mourn" also, "to be persecuted" and "reviled,"' coincide with "entering in at the strait gate;" and, "to hunger and thirst after righteousness," is nothing else than that which He saith afterwards, "Whatsoever ye would that men should do to you, do ye also to them." And having declared "the peace-maker blessed," He again almost said the same, when He gave command "to leave the gift," and hasten to reconciliation with him that was grieved, and about "agreeing with our adversary."
But there He set down the rewards of them that do right, here rather the punishments of them who neglect practice.(10) Wherefore as in that place He said, "The meek shall inherit earth;" so here, "He who calleth his brother fool, shall be in danger of hell-fire;" and there, "The pure in heart shall see God;" here, he is a complete adulterer who looks unchastely. And having there called "the peace-makers, sons of God;" here He alarms us from another quarter, saying, "Lest at any time the adversary deliver thee to the judge." Thus also, whereas in the former part He blesses them that mourn, and them that are persecuted; in the following, establishing the very same point, He threatens destruction to them that go not that way; for, "They that walk 'in the broad way,' saith He, 'make their end there.'" And, "Ye cannot serve God and mammon," seems to me the same with, "Blessed are the merciful," and, "those that hunger after righteousness."
But as I said, since He is going to say these things more clearly, and not only more clearly, but also to add again more than had been already said (for He no longer merely seeks a merciful man, but bids us give up even our coat; not simply a meek person, but to turn also the other cheek to him that would smite us): therefore He first takes away the apparent contradiction.
On this account, then, as I have already stated, He said this not once only, but once and again; in that to the words, "Think not that I am come to destroy," He added, "I am not come to destroy, but to fulfill."
"For verily I say unto you, Till Heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all come to pass."(1)
Now what He saith is like this: it cannot be that it should remain unaccomplished, but the very least thing therein must needs be fulfilled. Which thing He Himself performed, in that He completed(2) it with all exactness.
And here He signifies to us obscurely that the fashion of the whole world is also being changed. Nor did He set it down without purpose, but in order to arouse the hearer, and indicate, that He was with just cause introducing another discipline; if at least the very works of the creation are all to be transformed, and mankind is to be called to another country, and to a higher way of practising how to live.(3)
5. "Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called least in the kingdom of Heaven."(4)
Thus, having rid Himself of the evil suspicion, and having stopped the mouths of them who would fain gainsay, then at length He proceeds to alarm, and sets down a heavy, denunciation in support of the enactments He was entering on.
For as to His having said this in behalf not of the ancient laws, but of those which He was proceeding to enact, listen to what follows, "For I say unto you," saith he, "Except your righteousness shall exceed the righteousness of the Scribes and Pharisees, ye shall in no case enter into the kingdom of Heaven."(5)
For if He were threatening with regard to the ancient laws, how said He, "except it shall exceed?" since they who did just the same as those ancients, could not exceed them on the score of righteousness.
But of what kind was the required excess? Not to be angry, not even to look upon a woman unchastely.
For what cause then doth He call these commandments "least," though they were so great and high? Because He Himself was about to introduce the enactment of them; for as He humbled Himself, and speaks of Himself frequently with measure, so likewise of His own enactments, hereby again teaching us to be modest in everything. And besides, since there seemed to be some suspicion of novelty, He ordered His discourse for a while with reserve.(6)
But when thou hearest, "least in the kingdom of Heaven," surmise thou nothing but hell and torments. For He was used to mean by "the kingdom," not merely the enjoyment thereof, but also the time of the resurrection, and that awful coming. And how could it be reasonable, that while he who called his brother fool, and trangressed but one commandment, falls into hell; the breaker of them all, and instigator of others to the same, should be within the kingdom. This therefore is not what He means, but that such a one will be at that time least, that is, cast out, last. And he that is last will surely then fall into hell. For, being God, He foreknew the laxity of the many, He foreknew that some would think these sayings were merely hyperbolical, and would argue about the laws, and say, What, if any one call another a fool, is he punished? If one merely look on a woman, doth he become an adulterer? For this very cause He, destroying such insolence beforehand, hath set down the strongest denunciation against either sort, as well them who transgress, as them who lead on others so to do.
Knowing then His threat as we do, let us neither ourselves transgress, nor discourage such as are disposed to keep these things.
"But whosoever shall do and teach," saith He, "shall be called great."
For not to ourselves alone, should we be profitable, but to others also; since neither is the reward as great for him who guides himself aright, as for one who with himself adds also another. For as teaching without doing condemns the teacher (for "thou which teachest another," it is said, "teachest thou not thyself"(7)?) so doing but not guiding others, lessens our reward. One ought therefore to be chief in either work, and having first set one's self right, thus to proceed also to the care of the rest. For on this account He Himself hath set the doing before the teaching; to intimate that so most of all may one be able to teach, but in no other way. For one will be told, "Physician, heal thyself."(8) Since he who cannot teach himself, yet attempts to set others right, will have many to ridicule him. Or rather such a one will have no power to teach at all, his actions uttering their voice against him. But if he be complete in both respects, "he shall be called great in the kingdom of Heaven."
6. "For I say unto you, Except your righteousness shall exceed the righteousness of the Scribes and Pharisees, ye shall in no case enter into the kingdom of Heaven."(1)
Here by righteousness He means the whole of virtue; even as also discoursing of Job, He said, "He was a blameless man, righteous."(2) According to the same signification of the word, Paul also called that man "righteous" for whom, as he said, no law is even set. "For," saith he, "a law is not made for a righteous man."(3) And in many other places too one might find this name standing for virtue in general.
But observe, I pray thee, the increase of grace; in that He will have His newly-come disciples better than the teachers in the old covenant. For by "Scribes and Pharisees" here, He meant not merely the lawless, but the well-doers. For, were they not doing well, He would not have said they have a righteousness; neither would He have compared the unreal to the real.
And observe also here, how He commends the old law, by making a comparison between it and the other; which kind of thing implies it to be of the same tribe and kindred. For more and less, is in the same kind. He cloth not, you see, find fault with the old law, but will have it made stricter. Whereas, had it been evil,(4) He would not have required more of it; He would not have made it more perfect, but would have cast it out.
And how one may say, if it be such, doth it not bring us into the Kingdom? It doth not now bring in them who live after the coming of Christ, favored as they are with more strength, and bound to strive for greater things: since as to its own foster-children, them it doth bring in one and all. Yea, for "many shall come," saith He, "from east and west, and shall lie down in the bosoms of Abraham, Isaac, and Jacob."(5) And Lazarus also receiving the great prize, is shown dwelling in Abraham's bosom. And all, as many as have shone forth with excellency in the old dispensation. shone by it, every one of them. And Christ Himself, had it been in anything evil or alien from Him, would not have fulfilled it all when He came. For if only to attract the Jews He was doing this, and not in order to Drove it akin to the new law, and concurrent therewith; wherefore did He not also fulfill the laws and customs of the Gentiles, that He might attract the Gentiles also?
So that from all considerations it is clear, that not from any badness in itself doth it fail to bring us in, but because it is now the season of higher precepts.
And if it be more imperfect than the new, neither cloth this imply it to be evil: since upon this principle the new law itself will be in the very same case. Because in truth our knowledge of this, when compared with that which is to come, is a sort of partial and imperfect thing, and is done away on the coming of that other. "For when," saith He, "that which is perfect is come, then that which is in part shall be done away:"(6) even as it befell the old law through the new. Yet we are not to blame the new law for this, though that also gives place on our attaining unto the Kingdom: for "then," saith He, "that which is in part shall be done away:" but for all this we call it great.
Since then both the rewards thereof are greater, and the power given by the Spirit more abundant, in reason it requires our graces to be greater also. For it is no longer "a land that floweth with milk and honey," nor a comfortable(7) old age, nor many children, nor corn and wine, and flocks and herds: but Heaven, and the good things in the Heavens, and adoption and brotherhood with the Only-Begotten, and to partake of the inheritance and to be glorified and to reign with Him, and those unnumbered rewards. And as to our having received more abundant help, hear thou Paul, when he saith," There is therefore no condemnation now to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit:(8) for the law of the Spirit of life hath made me free from the law of sin and death."(9)
7. And now after threatening the transgressors, and setting great rewards for them that do right, and signifying that He justly requires of us something beyond the former measures; He from this point begins to legislate, not simply. but by way of comparison with the ancient ordinances, desiring to intimate these two things: first, that not as contending with the former, but rather in great harmony with them, He is making these enactments; next, that it was meet and very seasonable for Him to add thereto these second precepts.
And that this may be made yet clearer, let us hearken to the words of the Legislator. What then doth He Himself say?
"Ye have heard that it was said to them of old time, Thou shall not kill."(10)
And yet it was Himself who gave those laws also, but so far He states them impersonally. For if on the one hand He had said, "Ye have heard that I said to them of old," the saying would have been hard to receive, and would have stood in the way of all the hearers. If again, on the other hand, after having said, "Ye have heard that it was said to them of old by my Father," He had added, "But I say," He would have seemed to be taking yet more on Himself.
Wherefore He hath simply stated it, making out thereby one point only; the proof that in fitting season He had come saying these things. For by the words, "It was said to them of old," He pointed out the length of the time, since they received this commandment. And this He did to shame the hearer, shrinking from the advance to the higher class of His commandments; as though a teacher should say to a child that was indolent, "Knowest thou not how long a time thou hast consumed in learning syllables?" This then He also covertly intimates by the expression, "them of old time," and thus for the future summons them on to the higher order of His instructions: as if He had said, "Ye are learning these lessons long enough, and you must henceforth press on to such as are higher than these."
And it is well that He doth not disturb the order of the commandments, but begins first with that which comes earlier, with which the law also began. Yea, for this too suits with one showing the harmony between them.
"But I say unto you, that whosoever is angry with his brother without a cause, shall be in danger of the judgment."(1)
Seest thou authority in perfection? Seest thou a bearing suited to a legislator? Why, which among prophets ever spake on this wise? which among righteous men? which among patriarchs? None; but, "Thus saith the Lord." But the Son not so. Because they were publishing their Master's commands, He His Father's. And when I say, "His Father's," I mean His own. "For mine," saith He, "are thine, and thine are mine."(2) And they had their fellow-servants to legislate for, He His own servants.
Let us now ask those who reject the law, "is, 'Be not angry' contrary to 'Do no murder'? or is not the one commandment the completion and the development of the other?" Clearly the one is the fulfilling of the other, and that is greater on this very account. Since he who is not stirred up to anger, will much more refrain from murder; and he who bridles wrath will much more keep his hands to himself. For wrath is the root of murder. And you see that He who cuts up the root will much more remove the branches; or rather, will not permit them so much as to shoot out at all. Not therefore to abolish the law did He make these enactments, but for the more complete observation of it. For with what design did the law enjoin these things? Was it not, that no one might slay his neighbor? It follows, that he who was opposing the law would have to enjoin murder. For to murder, were the contrary to doing no murder. But if He doth not suffer one even to be angry, the mind of the law is established by Him more completely. For he that studies to avoid murder will not refrain from it equally with him that hath put away even anger; this latter being further removed from the crime.
8. But that we may convict them in another way also, let us bring forward all their allegations. What then do they affirm? They assert that the God who made the world, who "makes His sun to rise on the evil and on the good, who sends the rain on the just and on the unjust," is in some sense an evil being.(3) But the more moderate (forsooth) among them, though declining this, yet while they affirm Him to be just, they deprive Him of being good. And some other one, who is not, nor made any of the things that are, they assign for a Father to Christ. And they say that he, who is not good, abides in his own, and preserves what are his own; but that He, that is good, seeks what are another's, and desires of a sudden to become a Saviour to them whose Creator He was not.(4) Seest thou the children of the devil, how they speak out of the fountain of their father, alienating the work of creation from God: while John cries out, "He came unto His own," and, "The world was made by Him?"(1)
In the next place, they criticise the law in the old covenant, which bids put out "an eye for an eye," and "a tooth for a tooth;"(2) and straightway they insult and say, "Why, how can He be good who speaks so?"
What then do we say in answer to this? That it is the highest kind of philanthropy. For He made this law, not that we might strike out one another's eyes, but that fear of suffering by others might restrain us from doing any such thing to them. As therefore He threatened the Ninevites with overthrow, not that He might destroy them. (for had that been His will, He ought to have been silent), but that He might by fear make them better, and so quiet His wrath: so also hath He appointed a punishment for those who wantonly assail the eyes of others, that if good principle dispose them not to refrain from such cruelty, fear may restrain them from injuring their neighbors' sight.
And if this be cruelty, it is cruelty also for the murderer to be restrained, and the adulterer checked. But these are the sayings of senseless men, and of those that are mad to the extreme of madness. For I, so far from saying that this comes of cruelty, should say, that the contrary to this would be unlawful, according to men's reckoning. And whereas, thou sayest, "Because He commanded to pluck out "an eye for an eye," therefore He is cruel;" I say, that if He had not given this commandment, then He would have seemed, in the judgment of most men, to be that which thou sayest He is.
For let us suppose that this law had been altogether done away, and that no one feared the punishment ensuing thereupon, but that license had been given to all the wicked to follow their own disposition in all security, to adulterers, and to murderers,(3) to perjured persons, and to parricides; would not all things have been turned upside down? would not cities, market-places, and houses, sea and land, and the whole world, have been filled with unnumbered pollutions and murders? Every one sees it. For if, when there are laws, and fear, and threatening, our evil dispositions are hardly checked; were even this security taken away, what is there to prevent men's choosing vice? and what degree of mischief would not then come revelling upon the whole of human life?
The rather, since cruelty lies not only in allowing the bad to do what they will, but in another thing too quite as much; to overlook, and leave uncared for, him who hath done no wrong, but who is without cause or reason suffering ill. For tell me; were any one to gather together wicked men from all quarters, and arm them with swords, and bid them go about the whole city, and massacre all that came in their way, could there be anything more like a wild beast than he? And what if some other should bind, and confine with the utmost strictness those whom that man had armed, and should snatch from those lawless hands them, who were on the point of being butchered; could anything be greater humanity than this?
Now then, I bid thee transfer these examples to the law likewise; for He that commands to pluck out "an eye for an eye," hath laid the fear as a kind of strong chain upon the souls of the bad, and so resembles him, who detains those assassins in prison; whereas he who appoints no punishment for them, doth all but arm them by such security, and acts the part of that other, who was putting the swords in their hands, and letting them loose over the whole city.
Seest thou not, how the commandments, so far from coming of cruelty, come rather of abounding mercy? And if on account of these thou callest the Lawgiver grievous, and hard to bear with; tell me which sort of command is the more toilsome and grievous, "Do no murder," or, "Be not even angry"? Which is more in extreme, he who exacts a penalty for murder, or for mere anger? He who subjects the adulterer to vengeance after the fact, or he who enjoins a penalty even for the very desire, and that penalty everlasting? See ye not how their reasoning comes round to the very contrary? how the God of the old covenant, whom they call cruel, will be found mild and meek: and He of the new, whom they acknowledged to be good, will be hard and grievous, according to their madness? Whereas we say, that there is but one and the same Legislator of either covenant, who dispensed all meetly, and adapted to the difference of the times the difference between the two systems of law. Therefore neither are the first commandments cruel, nor the second hard and grievous, but all of one and the same providential care.
For that He Himself gave the old covenant also, hear the affirmation of the prophet, or rather (so we must speak), of Him who is both the one and the other: "I will make a covenant with you, not according to the covenant which I made with your fathers."(1)
But if he receive not this, who is diseased with the Manichaean doctrines,(2) let him hear Paul saying the very same in another place, "For Abraham had two sons, one by the bondmaid, and another by the freewoman; and these are two covenants."(3) As therefore in that case the wives are different, the husband the same; so here too the covenants are two, the Lawgiver one.
And to prove to thee that it was of one and the same mildness; in the one He saith, "An eye for an eye," but in this other,
"If one smite thee on thy right cheek, turn to him the other also."(4)
For as in that case He checks him that cloth the wrong with the fear of this suffering, even so also in this. "How so," it may be said, "when He bids turn to him the other cheek also?" Nay, what of that? Since not to take away his fear did He enjoin this, but as charging yourself to allow him to take his fill entirely. Neither did He say, that the other continues unpunished, but, "do not thou punish;" at once both enhancing the fear of him that smiteth, if he persist, and comforting him who is smitten.
9. But these things we have said, as one might say them incidentally, concerning all the commandments. Now we must go on to that which is before us, and keep to the thread of what had been affirmed. "He that is angry with his brother without a cause shall be in danger of the judgment:" so He speaks. Thus He hath not altogether taken the thing away: first, because it is not possible, being a man, to be freed from passions: we may indeed get the dominion over them, but to be altogether without them is out of the question.
Next, because this passion is even useful, if we know how to use it at the suitable time.(5) See, for instance, what great good was wrought by that anger of Paul, which he felt against the Corinthians, on that well-known occasion; and how, as it delivered them from a grievous pest, so by the same means again he recovered the people of the Galatians likewise, which had fallen aside; and others too beside these. What then is the proper time for anger? When we are not avenging ourselves, but checking others in their lawless freaks, or forcing them to attend in their negligence.
And what is the unsuitable time? When we do so as avenging ourselves: which Paul also forbidding, said "Avenge not yourselves, dearly beloved, but rather give place unto wrath."(6) When we are contending for riches: yea, for this hath he also taken away, where he saith, "Why do ye not rather take wrong? why do ye not rather suffer yourselves to be defrauded?"(7) For as this last sort is superfluous, so is the first necessary and profitable. But most men do the contrary; becoming like wild beasts when they are injured themselves, but remiss and cowardly when they see despite done to another: both which are just opposite to the laws of the Gospel.
Being angry then is not a transgression, but being so unseasonably. For this cause the prophet also said, "Be ye angry, and sin not."(8)
10. And whosoever shall say to his brother, Raca, shall be in danger of the council."
By the council in this place He means the tribunal of the Hebrews: and He hath mentioned this now, on purpose that He might not seem everywhere to play the stranger and innovator.
But this word, "Raca," is not an expression of a great insolence, but rather of some contempt and slight on the part of the speaker. For as we, giving orders either to our servants, or to any very inferior person, say, "Away with thee; you here, tell such an one:"(9) so they who make use of the Syrians' language say, "Raca," putting that word m stead of "thou." But God, the lover of man, roots up even the least faults, commanding us to behave to one another in seemly manner, and with due respect; and this with a view of destroying hereby also the greater.
"But whosoever shall say, Thou fool, shall be in danger of hell fire."(10)
To many this commandment hath appeared grievous and galling, if for a mere word we are really to pay so great a penalty. And some even say that it was spoken rather hyperbolically. But I fear lest, when we have deceived ourselves with words here, we may in deeds there suffer that extreme punishment.
For wherefore, tell me, doth the commandment seem overburdensome? Knowest thou not that most punishments and most sins have their beginning from words? Yea, for by words are blasphemies, and denials are by words, and revilings, and reproaches, and perjuries, and bearing false witness.(1) Regard not then its being a mere word, but whether it have not much danger, this do thou inquire. Art thou ignorant that in the season of enmity, when wrath is inflamed, and the soul kindled, even the least thing appears great, and what is not very reproachful is counted intolerable? And often these little things have given birth even to murder, and overthrown whole cities. For just as where friendship is, even grievous things are light, so where enmity lies beneath, very trifles appear intolerable. And however simply a word be spoken, it is surmised to have been spoken with an evil meaning. And as in fire: if there be but a small spark, though thousands of planks lie by, it doth not easily lay hold of them; but if the flame have waxed strong and high, it readily seizes not planks only, but stones, and all materials that fall in its way; and by what things it is usually quenched, by the same it is kindled the more (for some say that at such a time not only wood and tow, and the other combustibles, but even water darted forth upon it doth but fan its power the more); so is it also with anger; whatever any one may say, becomes food in a moment for this evil conflagration. All which kind of evils Christ checking beforehand, had condemned first him that is angry without a cause to the judgment, (this being the very reason why He said, "He that is angry shall be in danger of the judgment"); then him that saith "Raca," to the council. But as yet these are no great things; for the punishments are here. Therefore for him who calleth "fool" He hath added the fire of hell, now for the first time mentioning the name of hell. For having before discoursed much of the kingdom, not until then did He mention this; implying, that the former comes of His own love and indulgence towards man, this latter of our negligence.
11. And see how He proceeds by little and little in His punishments, all but excusing Himself unto thee, and signifying that His desire indeed is to threaten nothing of the kind, but that we drag Him on to such denunciations. For observe: "I bade thee," saith He, "not be angry for nought, because thou art in danger of the judgment. Thou hast despised the former commandment: see what anger hath produced; it hath led thee on straightway to insult, for thou hast called thy brother 'Raca.' Again, I set another punishment, 'the council.' If thou overlook even this, and proceed to that which is more grievous, I visit thee no longer with these finite punishments, but with the undying penalty of hell, lest after this thou shouldest break forth(2) even to murder." For there is nothing, nothing in the world more intolerable than insolence; it is what hath very great power(3) to sting a man's soul. But when the word too which is spoken is in itself more wounding than the insolence, the blaze becomes twice as great. Think it not then a light thing to call another "fool." For when of that which separates us from the brutes, and by which especially we are human beings, namely, the mind and the understanding,--when of this thou hast robbed thy brother, thou hast deprived him of all his nobleness.
Let us not then regard the words merely, but realizing the things themselves, and his feeling, let us consider how great a wound is made by this word, and unto how much evil it proceeds. For this cause Paul likewise cast out of the kingdom not only "the adulterous'' and "the effeminate," but "the revilers"(4) also. And with great reason: for the insolent man mars all the beauty of charity, and casts upon his neighbor unnumbered ills, and works up lasting enmities, and tears asunder the members of Christ, and is daily driving away that peace which God so desires: giving much vantage ground unto the devil by his injurious ways, and making him the stronger. Therefore Christ Himself, cutting out the sinews of the devil's power, brought in this law.
For indeed He makes much account of love: this being above all things the mother of every good, and the badge of His disciples, and the bond which holds together our whole condition. With reason therefore doth He remove with great earnestness the roots and the sources of that hatred which utterly spoils it.
Think not therefore that these sayings are in any wise hyperbolical, but consider the good done by them, and admire the mildness of these laws. For there is nothing for which God takes so much pains, as this; that we should be united and knit together one with another. Therefore both in His own person, and by His disciples, as well those in the Old, as in the New Testament, He makes so much account of this commandment; and is a severe avenger and punisher of those who despise the duty. For in truth nothing so effectually gives entrance and root to all wickedness, as the taking away of love. Wherefore He also said, "When iniquity abounds, the love of the many shall wax cold."(1) Thus Cain became his brother's murderer; thus Esau; thus Joseph's brethren; thus our unnumbered crimes have come revelling in, this bond being dissevered. You see why He Himself also roots out whatever things injure this, on every side, with great exactness.
12. Neither doth He stop at those precepts only which have been mentioned, but adds also others more than those: whereby He signifies how much account He makes thereof. Namely, having threatened by "the council," by "the judgment," and by "hell," He added other sayings again in harmony with the former, saying thus:
"If thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee; leave there thy gift before the altar, and go away;(2) first be reconciled to thy brother, and then come and offer thy gift."(3)
O goodness! O exceeding love to man! He makes no account of the honor due unto Himself, for the sake of our love towards our neighbor; implying that not at all from any enmity, nor out of any desire to punish, had He uttered those former threatenings, but out of very tender affection. For what can be milder than these sayings? "Let my service," saith he, "be interrupted, that thy love may continue; since this also is a sacrifice, thy being reconciled to thy brother." Yea, for this cause He said not, "after the offering," or "before the offering;" but, while the very gift lies there, and when the sacrifice is already beginning, He sends thee to be reconciled to thy brother; and neither after removing that which lies before us,(4) nor before presenting the gift, but while it lies in the midst, He bids thee hasten thither.
With what motive then doth He command so to do, and wherefore? These two ends, as it appears to me, He is hereby shadowing out and providing for. First, as I have said, His will is to point out that He highly values charity? and considers it to be the greatest sacrifice: and that without it He doth not receive even that other; next, He is imposing such a necessity of reconciliation, as admits of no excuse. For whoso hath been charged not to offer before he be reconciled, will hasten, if not for love of his neighbor, yet, that this may not lie unconsecrated,(6) to run unto him who hath been grieved, and do away the enmity. For this cause He hath also expressed it all most significantly, to alarm and thoroughly to awaken him. Thus, when He had said, "Leave thy gift," He stayed not at this, but added, "before the altar" (by the very place again causing him to shudder); "and go away." And He said not merely, "Go away," but He added, "first, and then come and offer thy gift." By all these things making it manifest, that this table receives not them that are at enmity with each other.
Let the initiated hear this, as many as draw nigh in enmity: and let the uninitiated hear too: yea, for the saying hath some relation to them also. For they too offer a gift and a sacrifice: prayer, I mean, and alms-giving. For as to this also being a sacrifice, hear what the prophet saith: "A sacrifice of praise will glorify me;"(7) and again, "Sacrifice to God a sacrifice of praise;"(8) and, "The lifting up of mine hands is an evening sacrifice."(9) So that if it be but a prayer, which thou art offering in such a frame of mind, it were better to leave thy prayer, and become reconciled to thy brother, and then to offer thy prayer.
For to this end were all things done: to this end even God became man, and took order for all those works, that He might set us at one.
And whereas in this place He is sending the wrong doer to the sufferer, in His prayer He leads the sufferer to the wrong doer, and reconciles them. For as there He saith, "Forgive men their debts;" so here, "If he hath ought against thee, go thy way unto him."
Or rather, even here too He seems to me to be sending the injured person: and for some such reason He said not, "Reconcile thyself to thy brother," but, "Be thou reconciled." And while the saying seems to pertain to the aggressor, the whole of it really pertains to him that is aggrieved. Thus, "If thou art reconciled to him," saith Christ, "through thy love to him thou wilt have me also propitious, and wilt be able to offer thy sacrifice with great confidence. But if thou art still irritated, consider that even I readily command that which is mine to be lightly esteemed, that ye may become friends; and let these thoughts be soothing to thine anger."
And He said not, "When thou hast suffered any of the greater wrongs, then be reconciled; but, "Though it be some trifle that he hath against thee." And He added not, "Whether justly or unjustly; but merely, "If he hath ought against thee." For though it be justly, not even in that case oughtest thou to protract the enmity; since Christ also was justly angered with us, yet nevertheless He gave Himself for us to be slain, "not imputing those trespasses."(1)
For this cause Paul also, when urging us in another way to reconciliation, said, "Let not the sun go down upon your wrath."(2) For much as Christ by this argument of the sacrifice, so there Paul by that of the day, is urging us on to the self-same point. Because in truth he fears the night, lest it overtake him that is smitten alone, and make the wound greater. For whereas in the day there are many to distract, and draw him off; in the night, when he is alone, and is thinking it over by himself, the waves swell, and the storm becomes greater. Therefore Paul, you see, to prevent this, would fain commit him to the night already reconciled, that the devil may after that have no opportunity, from his solitude, to rekindle the furnace of his wrath, and make it fiercer. Thus also Christ permits not, though it be ever so little delay, lest, the sacrifice being accomplished, such an one become more remiss, procrastinating from day to day: for He knows that the case requires very speedy treatment. And as a skillful physician exhibits not only the preventives of our diseases, but their correctives also, even so doth He likewise. Thus, to forbid our calling "fool," is a preventive of enmity; but to command reconciliation is a means of removing the diseases that ensue on the enmity.
And mark how both commands are set forth with earnestness. For as in the former case He threatened hell, so here He receives not the gift before the reconciliation, indicating great displeasure, and by all these methods destroying both the root and the produce.
And first of all He saith, "Be not angry;" and after that, "revile not." For indeed both these are augmented, the one by the other: from enmity is reviling, from reviling enmity. On this account then He heals now the root, and now the fruit; hindering indeed the evil from ever springing up in the first instance: but if perchance it may have sprouted up and borne its most evil fruit, then by all means He burns it down the more.
13. Therefore, you see, having mentioned, first the judgment, then the council, then hell, and having spoken of His own sacrifice, He adds other topics again, thus speaking:
"Agree with thine adversary quickly, whilst thou art in the way with him."(3)
That is, that thou mayest not say, "What then, if I am injured;" "what if I am plundered, and dragged too before the tribunal?" even this occasion and excuse He hath taken away: for He commands us not even so to be at enmity. Then, since this injunction was great, He draws His advice from the things present, which are wont to restrain the grosser sort more than the future. "Why, what sayest thou?" saith He. "That thine adversary is stronger, and doeth thee wrong? Of course then he will wrong thee more, if thou do not make it up, but art forced to go into court. For in the former case, by giving up some money, thou wilt keep thy person free; but when thou art come under the sentence of the judge, thou wilt both be bound, and pay the utmost penalty. But if thou avoid the contest there, thou wilt reap two good results: first, not having to suffer anything painful: and secondly, that the good done will be thereafter thine own doing, and no longer the effect of compulsion on his part. But if thou wilt not be ruled by these sayings, thou wrongest not him, so much as thyself."
And see here also how He hastens him; for having said, "Agree with thine adversary," He added, "quickly;" and He was not satisfied with this, but even of this quickness He hath required a further increase, saying, "Whilst thou art in the way with him;" pressing and hastening him hereby with great earnestness. For nothing doth so much turn our life upside down, as delay and procrastination in the performance of our good works. Nay, this hath often caused us to lose all. Therefore, as Paul for his part saith, "Before the sun set, do away the enmity;" and as He Himself had said above, "Before the offering is completed, be reconciled;" so He saith in this place also, "Quickly, whilst thou art in the way with him," before thou art come to the doors of the court; before thou standest at the bar and art come to be thenceforth under the sway of him that judgeth. Since, before entering in, thou hast all in thine own control but if thou set thy foot on that threshold, thou wilt not by ever so earnest efforts be able to arrange thy matters at thy will, having come under the constraint of another.
But what is it "to agree?" He means either, consent rather to suffer wrong?" or, "so plead the cause, as if thou weft in the place of the other;" that thou mayest not corrupt justice by self-love, but rather, deliberating on another's cause as thine own, mayest so proceed to deliver thy vote in this matter. And if this be a great thing, marvel not; since with this view did He set forth all those His blessings, that having beforehand smoothed and prepared the hearer's soul, he might render it apter to receive all His enactments.
Now some say that He obscurely signifies the devil himself, under the name of the adversary; and bids us have nothing of his, (for this, they say, is to "agree" with him): no compromise being possible after our departure hence, nor anything awaiting us, but that punishment, from which no prayers can deliver. But to me He seems to be speaking of the judges in this world, and of the way to the court of justice, and of this prison.
For after he had abashed men by higher things, and things future, he alarms them also by such as are in this life. Which thing Paul also cloth, using both the future and the present to sway his hearer: as when, deterring from wickedness, he points out to him that is inclined to evil, the ruler armed: thus saying, "But if thou do that which is evil, be afraid; for he beareth not the sword in vain; for he is a minister of God."(1) And again, enjoining us to be subject unto him, he sets forth not the fear of God only, but the threatening also of the other party, and his watchful care. "For ye must needs be subject, not only for wrath, but also for conscience sake."(2) Because the more irrational, as I have already said, are wont to be sooner corrected by these things, things which appear and are at hand. Wherefore Christ also made mention, not of hell only, but also of a court of justice, and of being dragged thither, and of the prison, and of all the suffering there; by all these means destroying the roots of murder. For he who neither reviles, nor goes to law, nor prolongs enmity, how will he ever commit murder? So that from hence also it is evident, that in the advantage of our neighbor stands our own advantage. For he that agrees with his adversary, will benefit himself much more; becoming free, by his own act, from courts of law, and prisons, and the wretchedness that is there.
14. Let us then be obedient to His sayings; let us not oppose ourselves, nor be contentious; for first of all, even antecedently to their rewards, these injunctions have their pleasure and profit in themselves. And if to the more part they seem to be burdensome. and the trouble which they cause, great; have it in thy mind that thou art doing it for Christ's sake, and the pain will be pleasant. For if we maintain this way of reckoning at all times, we shall experience nothing burdensome, but great will be the pleasure we reap from every quarter; for our toil will no longer seem toil, but by how much it is enhanced, so much the sweeter and pleasanter doth it grow.
When therefore the custom of evil things, and the desire of wealth, keep on bewitching thee; do thou war against them with that mode of thinking which tells us, "Great is the reward we shall receive, for despising the pleasure which is but for a season;" and say to thy soul; "Art thou quite dejected because I defraud thee of pleasure? Nay, be of good cheer, for I am introducing thee into Heaven. Thou doest it not for man's sake, but for God's. Be patient therefore a little while, and thou shall see how great is the gain. Endure for the present life, and thou shalt receive an unspeakable confidence." For if we would thus discourse with our own soul, and not only consider that which is burdensome in virtue. but take account also of the crown that comes thereof, we shall quickly withdraw it from all wickedness.
For if the devil, holding out pleasure for a season, but pain for ever, is yet strong, and prevails; seeing our case is just the reverse in these matters, the labor temporary, the pleasure and profit immortal, what plea shall we have, if we follow not virtue after so great encouragement? Why, the object of our labors is enough to set against all, and our clear persuasion that for God's sake we are enduring all this. For if one having the king his debtor, thinks he hath sufficient security for all his life; consider how great will he be, who hath made the Gracious and Everlasting God a debtor to himself, for good deeds both small and great. Do not then allege to me labors and sweats; for not by the hope only of the things to come, but in another way also, God hath made virtue easy, assisting us everywhere, and putting His hand to our work. And if thou wilt only contribute a little zeal, everything else follows. For to this end He will have thee too to labor a little, even that the victory may be thine also. And just as a king would have his own son present indeed in the array; he would have him shoot with the bow,(1) and show himself, that the trophy may be reckoned his, while he achieves it all Himself: even so doth God in our war against the devil: He requires of thee one thing alone, that thou show forth a sincere hatred against that foe. And if thou contribute this to Him, He by Himself brings all the war to an end. Though thou burn with anger, with desire of riches, with any tyrannical passion whatever; if He see thee only stripping thyself and prepared against it, He comes quickly to thee, and makes all things easy, and sets thee above the flame, as He did those children of old in the Babylonian furnace: for they too carried in with them nought but their good will.
In order then that we also may extinguish all the furnace of disordered pleasure here, and so escape the hell that is there, let these each day be our counsels, our cares, and our practice, drawing towards us the favor of God, both by our full purpose concerning good works, and by our frequent prayers. For thus even those things which appear insupportable now, will be most easy, and light, and lovely. Because, so long as we are in our passions, we think virtue rugged and morose and arduous, vice desirable and most pleasing; but if we would stand off from these but a little, then both vice will appear abominable and unsightly, and virtue easy, mild, and much to be desired. And this you may learn plainly from those who have done well. Hear, for instance, how of those passions Paul is ashamed, even after his deliverance from them, saying, "For what fruit had ye then in those things, whereof ye are now ashamed?"(2) But virtue, even after his labor, he affirms to be light, calling(3) the laboriousness of our affliction momentary and "light," and rejoicing in his sufferings, and glorying in his tribulations, and taking a pride in the marks wherewith he had been branded for Christ's sake.
In order then that we too may establish ourselves in this habit, let us order ourselves each day by what hath been said, and "forgetting those things which are behind, and reaching forth unto those things which are before, let us press on towards the prize of the high calling:"(4) unto which God grant that we may all attain, by the grace and love towards man of our Lord Jesus Christ, to whom be glory and power for ever and ever. Amen.
"Ye have heard that it was said to them of old time,(1) Thou shalt not commit adultery; but I say unto you, that every one who looketh upon a woman to lust after her, hath committed adultery with her already in his heart."
HAVING now finished the former commandment, and having extended it unto the height of self-denial, He, advancing in course and order, proceeds accordingly unto the second, herein too obeying the law.
"And yet," it may be said, "this is not the second, but the third; for neither is the first, "Thou shalt not kill." but "The Lord thy God is one Lord."(2)
Wherefore it is worth inquiring too, why He did not begin with that. Why was it then? Because, had He begun from thence, He must have enlarged it also, and have brought in Himself together with His Father.(3) But it was not as yet time to teach any such thing about Himself.
And besides, He was for a while practising His moral doctrine only, being minded from this first, and from His miracles, to convince the hearers that He was the Son of God. Now, if He had said at once, before He had spoken or done anything, "Ye have heard that it was said to them of old time, "I am the Lord thy God, and there is none other but me," but I say unto you, Worship me even as Him; this would have made all regard Him as a madman. For if, even after His teaching, and His so great miracles, while not even yet was He saying this openly, they called Him possessed with a devil;(1) had He before all these attempted to say any such thing, what would they not have said? what would they not have thought?
But by keeping back at the proper season His teaching on these subjects, He was causing that the doctrine should be acceptable to the many. Wherefore now He passed it by quickly, but when He had everywhere established it by His miracles, and by His most excellent teaching, He afterwards unveiled it in words also.
For the present, however, by the manifestation of His miracles, and by the very manner of His teaching, He unfolds it on occasion, gradually and quietly. For His enacting such laws, and such corrections of laws, with authority, would lead on the attentive and understanding hearer, by little and little, unto the word of His doctrine. For it is said, "they were astonished at Him, because He taught not as their Scribes."(2)
2. For beginning from those passions, which most belong to our whole race, anger, I mean, and desire (for it is these chiefly that bear absolute sway within us, and are more natural than the rest); He with great authority, even such as became a legislator, both corrected them, and reduced them to order with all strictness. For He said not that the adulterer merely is punished; but what He had done with respect to the murderer, this He doth here also, punishing even the unchaste look: to teach thee wherein lies what He had more than the scribes. Accordingly, He saith, "He that looketh upon a woman to lust after her hath already committed adultery with her:" that is, he who makes it his business to be curious about bright forms, and to hunt for elegant features, and to feast his soul with the sight, and to fasten his eyes on fair countenances. For He came to set free from all evil deeds not the body only, but the soul too before the body. Thus, because in the heart we receive the grace of the Spirit, He cleanses it out first.
"And how," one may say, "is it possible to be freed from desire?" I answer, first, if we were willing, even this might be deadened, and remain inactive.
In the next place, He cloth not here take away desire absolutely, but that desire which springs up in men from sight. For he that is curious to behold fair countenances, is himself chiefly the enkindler of the furnace of that passion, and makes his own soul a captive, and soon proceeds also to the act.
Thus we see why He said not, "whosoever shall lust to commit adultery," but, "whosoever shall look to lust." And in the case of anger He laid down a certain distinction, saying, "without a cause," and "for nought;" but here not so; rather once for all He took away the desire. Yet surely both are naturally implanted, and both are set in us for our profit; both anger, and desire: the one that we may chastise the evil, and correct those who walk disorderly; the other that we may have children, and that our race may be recruited by such successions.
Why then did He not make a distinction here also? Nay, very great is the distinction which, if thou attend, thou wilt see here also included. For He said not simply, "whosoever shall desire," since it is possible for one to desire even when sitting in the mountains; but, "Whosoever shall look to lust;" that is to say, he who gathers in lust unto himself; he who, when nothing compels him, brings in the wild beast upon his thoughts when they are calm. For this comes no longer of nature, but of self-indulgence. This even the ancient Scripture corrects from the first, saying, "Contemplate not beauty which is another's."(3) And then, test any one should say, "what then, if I contemplate, and be not taken captive," He punishes the look, lest confiding in this security thou shouldest some time fall into sin. "What then," one may say, "if I should look, and desire indeed, but do no evil?" Even so thou art set among the adulterers. For the Lawgiver hath pronounced it, and thou must not ask any more questions. For thus looking once, twice, or thrice, thou wilt perhaps have power to refrain; but if thou art continually doing this, and kindling the furnace, thou wilt assuredly be taken; for thy station is not beyond that nature which is common to men. As we then, if we see a child holding a knife, though we do not see him hurt, beat him, and forbid his ever holding it; so God likewise takes away the unchaste look even before the act, lest at any time thou shouldest fall in act also. For he who hath once kindled the flame, even when the woman whom he hath beheld is absent, is forming by himself continually images of shameful things, and from them often goes on even to the deed. For this cause Christ takes away even that embrace which is in the heart only.
What now can they say, who have those virgin inmates?(1) Why, by the tenor of this law they must be guilty of ten thousand adulteries, daily beholding them with desire. For this cause the blessed Job(2) also laid down this law from the beginning, blocking out from himself on all sides this kind of gazing.
For in truth greater is the struggle on beholding, and not possessing the object of fondness: nor is the pleasure so great which we reap from the sight, as the mischief we undergo from increasing this desire; thus making our opponent strong, and giving more scope to the devil, and no longer(3) able to repulse him, now that we have brought him into our inmost parts, and have thrown our mind open unto him. Therefore He saith, "commit no adultery with thine eyes, and thou wilt commit none with thy mind."
For one may indeed behold in another way, such as are the looks of the chaste; wherefore he did not altogether prohibit our seeing, but that seeing which is accompanied with desire. And if He had not meant this, He would have said simply, "He who looketh on a woman." But now He said not thus, but, "He who looketh to lust," "he who looketh to please his sight."
For not at all to this end did God make thee eyes, that thou shouldest thereby introduce adultery, but that, beholding His creatures, thou shouldest admire the Artificer.
Just then as one may feel wrath at random, so may one cast looks at random; that is, when thou doest it for lust. Rather, if thou desirest to look and find pleasure, look at thine own wife, and love her continually; no law forbids that. But if thou art to be curious about the beauties that belong to another, thou art injuring both thy wife by letting thine eyes wander elsewhere, and her on whom thou hast looked, by touching her unlawfully. Since, although thou hast not touched her with the hand, yet hast thou caressed her with thine eyes; for which cause this also is accounted adultery, and before that great penalty draws after it no slight one of its own. For then all within him is filled with disquiet and turmoil, and great is the tempest, and most grievous the pain, and no captive nor person in chains can be worse off than a man in this state of mind. And oftentimes she who hath shot the dart is flown away, while the wound even so remains. Or rather, it is not she who hath shot the dart, but thou gavest thyself the fatal wound, by thine unchaste look. And this I say to free modest women from the charge: since assuredly, should one deck herself out, and invite towards herself the eyes of such as fall in her way; even though she smite not him that meets with her, she incurs the utmost penalty: for she mixed the poison, she prepared the hemlock, even though she did not offer the cup. Or rather, she did also offer the cup, though no one were found to drink it.
3. "Way then doth He not discourse with them also?" it may be said. Because the laws which He appoints are in every case common, although He seem to address Himself unto men only. For in discoursing with the head, He makes His admonition common to the whole body also. For woman and man He knows as one living creature, and nowhere distinguishes their kind.
But if thou desirest to hear also His rebuke for them in particular, listen to Isaiah,(4) in many words inveighing against them, and deriding their habit, their aspect, their gait, their trailing garments, their tripping feet, their drooping necks. Hear with him the blessed Paul(5) also, setting many laws for them; and both about garments, and ornaments of gold,(6) and plaiting of hair, and luxurious(7) living, and all other such things, vehemently rebuking this sex. And Christ too, by what follows next, obscurely intimated this very same; for when He saith, "pluck out and cut off the eye that offendeth thee,''(8) He speaks as indicating His anger against them.
3. Wherefore also He subjoins, "If thy right eye offend thee, pluck it out, and cast it from thee."(1)
Thus, lest thou shouldest say, "But what if she be akin to me? what if in any other way she belong to me?" therefore He hath given these injunctions; not discoursing about our limbs;--far from it,--for nowhere doth He say that our flesh is to be blamed for things, but everywhere it is the evil mind that is accused. For it is not the eye that sees, but the mind and the thought. Often, for instance, we being wholly turned elsewhere, our eye sees not those who are present. So that the matter does not entirely depend upon its working. Again, had He been speaking of members of the body, He would not have said it of one eye, nor of the right eye only, but of both. For he who is offended by his right eye, most evidently will incur the same evil by his left also. Why then did He mention the right eye, and add the hand? To show thee that not of limbs is He speaking, but of them who are near unto us. Thus, "If," saith He, "thou so lovest any one, as though he were in stead of a right eye; if thou thinkest him so profitable to thee as to esteem him in the place of a hand, and he hurts thy soul; even these do thou cut off." And see the emphasis; for He saith not, "Withdraw from him," but to show the fullness of the separation, "pluck it out," saith He, "and cast it from thee."
Then, forasmuch as His injunction was sharp, He shows also the gain on either hand, both from the benefits and from the evils, continuing in the metaphor.
"For it is profitable for thee," saith He, "that one of thy members should perish, and not that thy whole body should be cast into hell."(2)
For while he neither saves himself, nor fails to destroy thee too, what kindness is it for both to sink, whereas if they were separated. one at least might have been preserved?
But why did Paul then, it may be said, choose to become accursed?(3) Not on condition of gaining nothing, but with a view to the salvation of others. But in this case the mischief pertains to both. And therefore He said not, "pluck out" only, but also "cast from thee:" to receive him again no more, if he continue as he is. For so shalt thou both deliver him from a heavier charge, and free thyself from ruin.
But that thou mayest see yet more clearly the profit of this law; let us, if you please, try what hath been said, in the case of the body itself, by way of supposition. I mean, if choice were given, and thou must either, keeping thine eye, be cast into a pit and perish, or plucking it out, preserve the rest of thy body; wouldest thou not of course accept the latter? It is plain to everyone. For this were not to act as one hating the eye, but as one loving the rest of the body. This same reckoning do thou make with regard to men also and women: that if he who harms thee by his friendship should continue incurable, his being thus cut off will both free thee from all mischief, and he also will himself be delivered from the heavier charges, not having to answer for thy destruction along with his own evil deeds.
Seest thou how full the law is of gentleness and tender care, and that which seems to men in general to be severity, how much love towards man it discloses?
Let them hearken to these things, who hasten to the theatres, and make themselves adulterers every day. For if the law commands to cut off him, whose connexion with us tends to our hurt; what plea can they have, who, by their haunting those places, attract towards them daily those even that have not yet become known to them, and procure to themselves occasions of ruin without number?
For henceforth, He not only forbids us to look unchastely, but having signified the mischief thence ensuing, He even straitens the law as He goes on, commanding to cut off, and dissever, and cast somewhere far away. And all this He ordains, who hath uttered(4) words beyond number about love, that in either way thou mightest learn His providence, and how from every source He seeks thy profit.
4. "Now it hath been said, Whosoever shall put away his wife, let him give her a writing of divorcement.(5) But I say unto you, Whosoever shall put away his wife, saving for the cause of fornication, causeth her to commit adultery; and whosoever marrieth her that is put away, committeth adultery."(6)
He goes not on to what lies before Him, until He have well cleared out the former topics. For, lo, He shows us yet another kind of adultery. And what is this? There was an ancient law made,(7) that he who hated his wife, for whatever kind of cause, should not be forbidden to cast her out, and to bring home another instead of her. The law however did not command him simply to do this, but after giving the woman a writing of divorcement, that it might not be in her power to return to him again; that so at least the figure of the marriage might remain.
For if He had not enjoined this, but it were lawful first to cast her out, and take another, then afterwards to take back the former, the confusion was sure to be great, all men continually taking each others' wives; and the matter thenceforth would have been direct adultery. With a view to this, He devised, as no small mitigation, the writing of divorcement.
But these things were done by reason of another, a far greater wickedness; I mean, had He made it necessary to keep in the house her even that was hated, the husband, hating, would have killed her. For such was the race of the Jews. For they who did not spare children, who slew prophets, and "shed blood as water,"(1) much more would they have showed no mercy to women. For this cause He allowed the less, to remove the greater evil. For that this was not a primary(2) law, hear Him saying, "Moses wrote these things according to the hardness of your hearts," a that ye might not slay them in the house, but rather put them out. But forasmuch as He had taken away all wrath, having forbidden not murder only, but even the mere feeling of anger, He with ease introduces this law likewise. With this view also He is ever bringing to mind the former words, to signify that His sayings are not contrary to them, but in agreement: that He is enforcing, not overthrowing them; perfecting, not doing them away.
And observe Him everywhere addressing His discourse to the man. Thus, "He that putteth away his wife," saith He, "causeth her to commit adultery, and he that marrieth a woman put away, committeth adultery." That is, the former, though he take not another wife, by that act alone hath made himself liable to blame, having made the first an adulteress; the latter again is become an adulterer by taking her who is another's. For tell me not this, "the other hath cast her out;" nay, for when cast out she continues to be the wife of him that expelled her. Then test He should render the wife more self-willed, by throwing it all upon him who cast her out. He hath shut against her also the doors of him who was afterwards receiving her; in that He saith, "He who marrieth her that is put away committeth adultery;" and so makes the woman chaste even though unwilling, and blocks up altogether her access to all, and suffers her not to give an occasion for jealousy.(4) For she who hath been made aware that she positively must either keep the husband, who was originally allotted to her, or being cast out of that house, not have any other refuge;--she even against her will was compelled to make the best of her consort.
And if He discourse not at all unto her concerning these things, marvel not; for the woman is rather a weak creature.(5) For this cause letting her go, in his threatening against the men He fully corrects her remissness. Just as if any one who had a prodigal child, leaving him, should rebuke those who make him such, and forbid them to have intercourse, or to approach him. And if that be galling, call to mind, I pray thee, His former sayings, on what terms He had blessed His hearers; and thou wilt see that it is very possible and easy. For he that is meek, and a peacemaker, and poor in spirit, and merciful, how shall he cast out his wife? He that is used to reconcile others, how shall he be at variance with her that is his own?
And not thus only, but in another way also He hath lightened the enactment: forasmuch as even for him He leaves one manner of dismissal, when He saith, "Except for the cause of fornication;" since the matter had else come round again to the same issue. For if He had commanded to keep her in the house, though defiling herself with many, He would have made the matter end again in adultery.
Seest thou how these sayings agree with what had gone before? For he who looks not with unchaste eyes upon another woman, will not commit whoredom; and not committing whoredom, he will give no occasion to the husband to cast out his wife.
Therefore, you see, after this He presses the point without reserve, and builds up this fear as a bulwark, urging on the husband the great danger, if he do cast her out, in that he makes himself accountable for her adultery. Thus, test thou being told, "pluck out the eye," shouldest suppose this to be said even of a wife: He added in good time this corrective, in one way only giving leave to cast her out, but no otherwise.
5. "Again, ye have heard that it was said to them of old time, Thou shall not forswear thyself, but shall perform unto the Lord thine oaths. But I say unto you, swear not at all."(1)
Why did He go straightway not to theft, but to false witness, passing over that commandment? Because he that steals, doth upon occasion swear also; but he that knows not either swearing or speaking falsehood, much less will he choose to steal. So that by this He hath overthrown the other sin likewise: since falsehood comes of stealing.
But what means, "Thou shalt perform unto the Lord thine oaths?"(2) It is this, "thou shalt be true in swearing." "But I say unto you, swear not at all."
Next, to lead them farther away from swearing by God, He saith, "Neither by Heaven, for it is God's throne, nor by the earth, for it is the footstool of His feet; nor by Jerusalem, for it is the city of the great King:"(3) still speaking out of the prophetical writings, and signifying Himself not to be opposed to the ancients. This was because they had a custom of swearing by these objects, and he intimates this custom near the end of his Gospel.(4)
But mark, I pray thee, on what ground He magnifies the elements; not from their own nature, but from God's relation to them, such as it had been in condescension declared. For because the tyranny of idolatry was great, that the elements might not be thought worthy of honor for their own sake, He hath assigned this cause, which we have mentioned, which again would pass on to the glory of God. For He neither said, "because Heaven is beautiful and great," nor, "because earth is profitable;" but "because the one is God's throne, the other His footstool;" on every side urging them on towards their Lord.
"Neither by thy head," saith He, "because thou canst not make one hair white or black."(5)
Here again, not as wondering at man, hath He withdrawn him from swearing by his head (for so man himself would be worshipped), but as referring the glory to God, and signifying that thou art not master even of thyself, and of course therefore not of the oaths made by thy head. For if no one would give up his own child to another, much more will not God give up His own work to thee. For though it be thy head, yet is it the property of another; and so far from being master thereof, thou shalt not be able to do with it, no not the least thing of all. For He said not, "Thou canst not make one hair grow;" but, "Not so much as change its quality."
"But what," it may be said, "if any one should require an oath, and apply constraint?" Let the fear of God be more powerful than the constraint: since, if thou art to bring forward such excuses, thou wilt keep none of the things which are enjoined.
Yea, for first with respect to thy wife thou wilt say, "what if she be contentious and extravagant;" and then as to the right eye, "what if I love it, and am quite on fire?" and of the unchaste look, "what then, if I cannot help seeing?" and of our anger against a brother, "what if I be hasty, and not able to govern my tongue?" and in general, all His sayings thou mayest on this wise trample under foot. Yet surely with regard to human laws thou darest not in any case use this allegation, nor say, "what then if this or that be the case," but, willing or unwilling, thou receivest what is written.
And besides, thou wilt never have compulsion to undergo at all. For he that hath hearkened unto those former blessings, and hath framed himself to be such as Christ enjoined, will have no such constraint to endure from any, being held in reverence and veneration by all.
"But let your yea, be yea; and your nay, nay: for that which exceedeth these cometh of the evil one."(6)
What is it then that "exceeds yea" and "nay"? it is the oath, not the perjury. For this latter is quite acknowledged, and no man needs to learn that it is of the evil one; and it is not an excess, but an opposite: whereas an excess means something more, and added over and above: which kind of thing swearing is.
"What then," saith one, "was it of the evil one? and if it was of the evil one, how was it a law?" Well, this same thing thou wilt say concerning the wife also; how is that now accounted adultery, which was before permitted?
What now may one reply to this? That the precepts then uttered had reference to the weakness of them who were receiving the laws; since also to be worshipped with the vapor of sacrifice is very unworthy of God, just as to lisp is unworthy of a philosopher. That kind of thing accordingly was now laid down to be adultery, and swearing to be of the evil one, now that the principles of virtue have advanced. But if these things had been, from the first, laws of the devil, they would not have attained to so great goodness. Yea, for had those not been forerunners in the first place, these which we now have would not have been so easily received. Do not thou then require their excellency now, when their use is past: but then, when the time was calling for them. Or rather, if thou wilt, even now: yea, for now also is their virtue shown: and most of all for the very cause, by reason of which we find fault with them. For their appearing such now, is the greatest commendation of them. For had they not brought us up well, and made us meet for the reception of the greater precepts, they would not have appeared such.
Therefore as the breast, when it hath fulfilled all its part, and is dismissing the child to the more manly diet, after that appears useless; and the parents who before thought it necessary for the babe, now abuse it with ten thousand mockeries (and many even not content with words of abuse, anoint it also with bitter drugs; that when their words have not power to remove the child's unseasonable propensity towards it, the real things may quench their longing): so also Christ saith, that they are of the evil one, not to indicate that the old law is of the devil, but in order that with most exceeding earnestness He might lead them away from their ancient poverty. And to them He saith these things; but with regard to the Jews, who were insensible and persevered in the same ways, He hath anointed their city all round with the terror of captivity, as with some bitter drug, and made it inaccessible. But since not even this had power to restrain them, but they desired to see it again, running to it, just as a child to the breast, He hid it from them altogether; both pulling it down, and leading away the more part of them far from it: as it is with our cattle; many, by shutting out the calves, in time induce them to forego their old familiar use of the milk.
But if the old law had belonged to the devil, it would not have led people away from idolatry, but rather would have drawn them on and cast them into it; for this did the devil desire. But now we see the opposite effect produced by the old law. And indeed this very thing, the oath, was ordained of old for this cause, that they might not swear by the idols. For "ye shall swear," saith He, "by the true God."(1) They were then no small advantages which the law effected, but rather very great. For that they came unto the "strong meat," was the work of its care.
"What then," it may be said, "is not swearing of the evil one?" Yes, indeed it is altogether of the evil one; that is, now, after so high a rule of self-restraint; but then not so.
"But how," one may say, "should the same thing become at one time good, at another time not good?" Nay, I say the very contrary: how could it help becoming good and not good, while all things are crying aloud, that they are so: the arts, the fruits of the earth, and all things else?
See it, for example, taking place first in our own kind. Thus, to be carried, in the earliest age of life, is good, but afterwards pernicious; to eat food that hath been softened in the mouth, in the first scene of our life, is good, but afterwards it is full of disgust; to be fed upon milk and to fly to the breast, is at first profitable and healthful, but tends afterwards to decay and harm. Seest thou how the same actions, by reason of the times, appear good, and again not so? Yea, and to wear the robe of a child is well as long as you are a boy, but contrariwise, when you are become a man, it is disgraceful. Wouldest thou learn of the contrary case too, how to the child again the things of the man are unsuited? Give the boy a man's robe, and great will be the laughter; and greater the danger, he being often upset in walking after that fashion. Allow him to handle public affairs, and to traffic, and sow, and reap, and great again will be the laughter.
And why do I mention these things? when killing, which among all is acknowledged to be an invention of the evil one, killing, I say, having found its proper occasion, caused Phinehas, who committed it, to be honored with the priesthood.(2) For that killing is a work of him whom I just now mentioned, hear what Christ saith; "Ye will do the works of your Father; he was a manslayer from the beginning."(3) But Phinehas became a manslayer, and "it was counted unto him" (so He speaks) "for righteousness:"(4) and Abraham again on becoming not a man-slayer only, but (which was far worse) the slayer of his child, won more and more approbation. And Peter too wrought a twofold slaughter, nevertheless what he did was of the Spirit.(5)
Let us not then examine simply the acts, but the season too, and the causes, and the mind, and the difference of persons, and whatsoever else may accompany them, these let us search out with all exactness: for there is no arriving at the truth otherwise.
And let us be diligent, if we would attain unto the kingdom, to show forth something more than the old commandments; since we cannot otherwise lay hold of the things of Heaven. For if we arrive but at the same measure, that of the ancients, we shall stand without that threshold; for "except your righteousness shall exceed the righteousness of the Scribes and Pharisees, ye cannot enter into the kingdom of Heaven."(1)
6. Yet, although so heavy a threat is set down, there are some who so far from over-passing this righteousness, even come short of it; so far from shunning oaths, they even swear falsely; so far from avoiding an unchaste gaze, they even fall into the very act of wickedness. And all the rest of the things which are forbidden, they dare to do, as though past feeling: waiting for one thing only, the day of punishment, and the time when they are to pay the most extreme penalty for their misdoings. And this is the portion of those only who have ended their lives in wickedness. For these have reason to despair, and thenceforth to expect nothing else but punishment; whereas they who are yet here, may have power both to renew the fight and to conquer and be crowned with ease.
Despond not therefore, O man, neither put away thy noble earnestness; for in truth the things are not grievous, which are enjoined. What trouble is it, I pray thee, to shun an oath? What, does it cost any money? Is it sweat and hardship? It is enough to have willed only, and the whole is done.
But if you allege to me thine habit; for this very reason most of all do I say, that thy doing right is easy. For if thou bring thyself to another habit, thou hadst effected all.
Consider, for example, how among the Greeks, in many instances, persons lisping have entirely cured by much practice their halting tongue; while others, who were used to shrug up their shoulders in an unseemly way, and to be continually moving them, by putting a sword over them, have broken themselves of it.(2)
For since you are not persuaded out of the Scriptures, I am compelled to shame you by them that are without. This God also did unto the Jews, when He said, "Go ye forth unto the Isles of Chittim, and send unto Kedar, and know if nations will change their gods; which yet are no gods."(3) And to the brutes likewise He sends us oftentimes, saying on this wise, "Go to the ant, thou sluggard, and emulate her ways:" and "go forth to the bee."(4)
This therefore I also now say unto you; consider the philosophers of the Greeks; and then ye will know of how great punishment we are worthy, who disobey the laws of God: in that they for seemliness before men have taken exceeding pains, and you bestow not the same diligence, no, not for the things of Heaven.
But if thou shouldest reply, "Habit has a wonderful power to beguile even those who are very much in earnest:" this I likewise acknowledge; however, there is another thing which I say with it; that as it is powerful to beguile, so also is it easy to be corrected. For if thou wilt set over thyself at home many to watch thee, such as thy servant, thy wife, thy friend, thou wilt easily break off from the bad habits, being hard pressed and closely restrained by all. If thou succeed in doing this for ten days only, thou wilt after that no longer need any further time, but all will be secured to thee, rooted anew in the firmness of the most excellent habit.
When therefore thou art beginning to correct this, though thou shouldest transgress thy law a first, a second, a third, a twentieth time, do not despair, but rise up again, and resume the same diligence, and thou wilt surely prevail.
For perjury surely is no trifling mischief, If to swear is of the evil one, how great the penalty which false swearing will bring! Did ye give praise to what hath been said?(5) Nay, I want not applause, nor tumults, nor noise. One thing only do I wish, that quietly and intelligently listening, you should do what is said. This is the applause, this the panegyric for me. But if thou praisest what I say, but doest not what thou applaudest, greater is the punishment, more aggravated the accusation: and to us it is shame and ridicule. For the things here present are no dramatic spectacle; neither do ye now sit gazing on actors, that ye may merely applaud. This place is a spiritual school. Wherefore also there is but one thing aimed at, duly to perform the things that have been spoken, and to show forth our obedience by our works. For then only shall we have obtained all. Since as things are, to say the truth, we have fairly given up in despair. For I have not ceased giving these admonitions either to those whom I meet in private, or in discourse with you all in common. Yet I see no advantage at all gained, but you are still clinging to the former rude beginnings, which thing is enough to fill the teacher with weariness.
See, for example, Paul himself, hardly bearing it, because his scholars were delaying a long time in their earlier lessons: "For when for the time," saith he, "ye ought to be teachers, ye have need to be taught again which be the first principles of the oracles of God.(1) "
Wherefore we too mourn and lament. And if I see you persisting, I will forbid you for the future to set foot on this sacred threshold, and partake of the immortal mysteries; as we do fornicators and adulterers, and persons charged with murder. Yea, for it is better to offer our accustomed prayers, with two or three, who keep the laws of God, than to sweep together(2) a multitude of trangressors and corrupters of others.
Let me have no rich man, no potentate, puffing at me here, and drawing up his eyebrows; all these things are to me a fable, a shade, a dream. For no one of those who are now rich, will stand up for me there, when I am called to account and accused, as not having thoroughly vindicated the laws of God, with all due earnestness. For this, this ruined even that admirable old man,(3) though in his own life giving no handle for blame; yet for all that, because he overlooked the treading under foot of God's laws, he was chastised with his children, and paid that grievous penalty. And if, where the absolute authority of nature was so great, he who failed to treat his own children with due firmness endured so grievous a punishment; what indulgence shall we have, freed as we are from that dominion, and yet ruining all by flattery?
In order therefore that ye may not destroy both us and your own selves with us, be persuaded, I entreat you; set very many to watch over you, and call you to account, and so free yourselves from the habit of oaths; that going on orderly from thence, ye may both with all facility succeed in attaining unto all other virtue, and may enjoy the good things to come; which God grant that we may all win, by the grace and love towards man of our Lord Jesus Christ, to whom be glory and might now and always, even for ever and ever. Amen.
"Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth. But I say unto you, that ye resist not the evil:(1) but whosoever shall smite thee on the right cheek, turn to him the other also. And if any man will sue thee at the law, and take away thy coat, let him have thy cloak also." SEEST thou that it was not of an eye that He was speaking before, when He made the law to pluck out the offending eye, but of him who by his friendship is harming us, and casting us into the gulf of destruction? For He who in this place uses so great strength of expression, and who, not even when another is plucking out your eye, permits you to strike out his; how should He have made it a law to strike out one's own?
But if any one accuses the ancient law, because it commands such retaliation, he seems to me very unskillful in the wisdom that becomes a legislator, and ignorant of the virtue of opportunities, and the gain of condescension. For if he considered who were the hearers of these sayings, and how they were disposed, and when they received this code of laws, he will thoroughly admit the wisdom of the Lawgiver, and will see that it is one and the same, who made both those laws and these, and who wrote each of them exceeding profitably, and in its due season. Yes, for if at the beginning He had introduced these high and most weighty commandments, men would not have received either these, or the others; but now ordaining them severally in their due time, He hath by the two corrected the whole world.
And besides, He commanded this, not that we might strike out one another's eyes, but that we might keep our hands to ourselves. For the threat of suffering hath effectually restrained our inclination to be doing.
And thus in fact He is silently dropping seed of much self-restraint, at least in that He commands to retaliate with just the same acts. Yet surely he that began such transgression were worthy of a greater punishment, and this the abstract nature of justice(1) demands. But forasmuch as He was minded to mingle mercy also with justice, He condemns him whose offenses were very great to a punishment less than his desert: teaching us even while we suffer to show forth great consideration.
Having therefore mentioned the ancient law, and recognized it all, He signifies again, that it is not our brother who hath done these deeds, but the evil one. For this cause he hath also subjoined, "But I say unto you, that ye resist not the evil one." He did not say, "resist not your brother," but "the evil one," signifying that on his motion men dare so to act; and in this way relaxing and secretly removing most of our anger against the aggressor, by transferring the blame to another.
"What then?" it is said, "ought we not to resist the evil one?" Indeed. we ought, but not in this way, but as He hath commanded, by giving one's self up to suffer wrongfully; for thus shall thou prevail over him. For one fire is not quenched by another, but fire by water. And to show thee that even under the old law he that suffered rather prevails, that he it is who wins the crown; examine just what is done, and thou wilt see that his advantage is great. For as he that hath begun with unjust acts, will have himself destroyed the eyes of both, his neighbor's and his own (wherefore also he is justly hated of all, and ten thousand accusations are aimed at him): so he that hath been injured, even after his equal retaliation, will have done nothing horrible. Wherefore also he hath many to sympathize with him, as being clear from that offense even after he hath retaliated. And though the calamity be equal to both parties, yet the sentence passed on it is not equal, either with God, or with men. It should seem then, that neither is the calamity equal in the end.
Now whereas at the beginning He said, "he that is angry with his brother without a cause," and "he that calleth him feel shall be in danger of hell fire," here He requires yet more entire self-restraint, commanding him that suffers ill not merely to be quiet, but even to be more exceedingly earnest in his turn,(2) by offering the other cheek.
And this He saith, not as legislating about such a blow as this only, but as teaching also what forbearance we should practise in all our other trials. For just as when He saith, "whose calleth his brother feel, is in danger of hell," He speaks not of this word only, but also of all reviling; even so here also He is making a law, not so much for our bearing it manfully, when smitten, as that we should be undisturbed, whatever we suffer. Because of this He both there singled out the extremest insult, and here hath set down that which seems to be of all blows most opprobrious, the blow on the cheek, so full of all insolence. And He commands this as having regard both of him that strikes and of him that is stricken. Since both he that is insulted will not think that he suffers any harm, being thus framed to self-restraint (nay, he will not even have any sense of the insult, as striving rather for a prize than as receiving a blow); and he that is offering the affront will be made ashamed, and not add a second blow, though he be fiercer than any wild beast, yea, rather will condemn himself heartily for the former. For nothing so restrains the wrong doers, as when the injured bear what is done with gentleness. And it not only restrains them from rushing onward, but works upon them also to repent for what has gone before, and in wonder at such forbearance to draw back. And it makes them more our own, and causes them to be slaves, not merely friends, instead of haters and enemies; even as avenging one's self does just the contrary: for it both disgraces each of the two, and makes them worse, and their anger it heightens into a greater flame; yea, often no less than death itself is the end of it, going on from bad to worse. Wherefore He not only forbade thee to be angry when smitten, but even enjoined thee to satiate the other's desire, that so neither may the former blow appear to have befallen thee against thy will. For thus, lost as he may be to shame, thou wilt be able to smite him with a mortal blow, rather than if thou hadst smitten him with thine hand; or if his shamelessness be still greater, thou wilt make him gentle in proportion.
2. "And if any man will sue thee at the law, and take away thy coat, let him have thy cloak also."(1)
For not in the matter of blows only, but of our goods also, He would have such forbearance exhibited. Wherefore He again employs the same strong figure.(2) That is, as in the other case He commands to overcome in suffering, so here again, by allowing ourselves to be deprived of more than the wrong doer expected. However, He did not put it so merely, but with something to enhance it: not saying, "give thy cloak to him that asketh," but "to him that would sue thee at the law," that is, "if he drag thee into court, and give thee trouble."
And just as, after He had bidden not to call another fool, nor to be angry without cause, He went on and required more, in that He commanded to offer the right cheek also; even so here, having said, "Agree with thine adversary," He again amplifies the precept. For now He orders us not only to give what the other would have, but even to show forth a greater liberality.
"What then!" one may say, "am I to go about naked?" We should not be naked, if we obeyed these sayings with exactness; rather more abundantly than any should we be clothed. For first, no one would attack men of this disposition; and next, if there chanced to be any one so savage and ungentle, as to proceed even so far, yet many more would be found to clothe him, who acted with such self-denial, not with garments only, but even with their own flesh, if it were possible.
Further: even though one were of necessity to go about naked on account of this sort of self-denial, neither so were it any disgrace. Since Adam too was "naked"(3) in paradise, "and was not ashamed;" and Isaiah was "naked, and barefoot," and more glorious than all the Jews;(4) and Joseph(5) also, when he stripped himself, did then more than ever shine forth. For to be thus naked is no evil, but to be so clad, as we now are, with costly garments, this is both disgraceful and ridiculous. For this cause, you see, those had praise of God, but these He blames, both by prophets and by apostles.
Let us not therefore suppose His injunctions impossible. Nay, for besides their expediency, they are very easy, if we are sober-minded; and the profit of them is so great as to be an exceeding help, not to ourselves only, but to those also who are using us despitefully. And in this chiefly stands their excellence, that while they induce us to suffer wrong, they by the same means teach them also that do the wrong to control themselves. For while he on his part thinks it a great thing to take what belongs to others, but thou signifiest to him, that to thee it is easy to give even what he doth not ask: while thou bringest in liberality for a counterpoise to his meanness, and a wise moderation to his covetousness: consider what a lesson he will get, being taught not by sayings, but by actual deeds, to scorn vice and to seek after virtue.
For God will have us profitable not to ourselves alone, but to all our neighbors as well. Now if thou givest, and abstainest from suing, thou hast sought thine own advantage only; but if thou give him some other thing, thou hast made him too better, and so sent him away. Of this nature is salt, which is what He would have them to be; seeing it both recruits(6) itself, and keeps all other bodies with which it may associate: of this nature is light; for it shows objects both to a man's self and to all others. Forasmuch then as He hath set thee in the rank of these things, help thou likewise him who is sitting in darkness, and teach him that neither before did he take any thing by force: persuade him that he hath done no despite. Yea, for thus thou thyself also wilt be had in more respect and reverence, if thou signify that thou gavest freely and wert not robbed. Make therefore his sin, through thy moderation, an instance of thine own bounty.
3. And if thou think this a great thing, wait, and thou wilt see clearly, that neither yet hast thou attained to perfection. For not even here doth He stop with thee, who is laying down the laws of patient endurance, but He proceeds even further, thus saying,
"If any one shall compel thee to go one mile, go with him twain."(7)
Seest thou the height of self-denial? in this at least, that after giving thy coat, and thy cloak, not even if thine enemy should wish to use thy naked body for hardships and labors, not even so (saith He), must thou forbid him. For He would have us possess all things in common, both our bodies and our goods, as with them that are in need, so with them that insult us: for the latter comes of manliness, the former of mercifulness.
Because of this, He said, "If any one shall compel thee to go one mile, go with him twain:" again leading thee higher up, and commanding thee to show forth the same kind of ambition.
For if the things of which He spake at the beginning, being far less than these, have so great blessings pronounced on them; consider what sort of portion awaits them, who duly perform these, and what they become even before their rewards, in a human and passible(1) body winning entire freedom from passion. Since when neither insult, nor blows, nor the spoiling of their property, galls them; while they give way to no such thing, but rather add in large measure to their endurance; reflect what kind of training their soul is undergoing.
On this account then, as in regard of blows, as in regard of our goods, so in this case also, He hath bidden us act. "For why," saith He, "do I mention insult, and property? Though he should want to make use of thy very own limbs for toil and weary work, and this unjustly, do thou again conquer and overpass His unjust desire."
For "to compel"(2) is this, to drag unjustly and without any reason, and by way of despite. Nevertheless, for this also be thou ready in thy station, so as to suffer more than the other would fain do to thee.
"Give to him that asketh thee, and from him that would borrow of thee, turn not thou away."(3)
These last are less than what went before; but marvel not, for this He is ever wont to do, mingling the small with the great. And if these be little in comparison with those, let them hearken, who take the goods of others, who distribute their own among harlots, and kindle to themselves a double fire, both by the unrighteous income, and by the pernicious outlay.
But by "borrowing," here, He means not the compact with usury, but the use merely. And elsewhere He even amplifies it, saying that we should give to them, from whom we do not expect to receive?
4. "Ye have heard that it hath been said, Thou shalt love thy neighbor, and hate thine enemy. But I say unto you, love your enemies, and pray for them which despitefully use you: bless them that curse you, do good to them that hate you. That ye may become like(5) your Father which is in Heaven; for He maketh His sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust."(6)
See how He hath set the highest pinnacle on our good deeds. For this is why He teaches not only to endure a blow, but to offer the right cheek also; not only to add the cloak to the coat, but to travel also two miles with him who compels thee to go one; in order that thou mightest receive with all facility that which is much more than these. "But what," one may say, "is more than these?" Not even to count as an enemy him who is doing these things: or rather even somewhat else more than this. For He said not, "do not hate," but "love;" He said not, "do not injure," but "do good."
And if any one should examine accurately, he will see that even to these things somewhat is added, much greater than they are. For neither did He simply command to love, but to pray.
Seest thou how many steps He hath ascended, and how He hath set us on the very summit of virtue? Nay, mark it, numbering from the beginning. A first step is, not to begin with injustice: a second, after he hath begun, to vindicate one's self by equal retaliation; a third, not to do unto him that is vexing us the same that one hath suffered, but to be quiet; a fourth, even to give one's self up to suffer wrongfully; a fifth, to give up yet more than the other, who did the wrong, wishes; a sixth, not to hate him who hath done so; a seventh, even to love him; an eighth, to do him good also; a ninth, to entreat God Himself on his behalf. Seest thou, what height of self-command? Wherefore glorious too, as we see, is the reward which it hath. That is, because the thing enjoined was great, and needed a fervent(7) soul, and much earnestness, He appoints for it also such a reward, as for none of the former. For He makes not mention here of earth, as with respect to the meek; nor of comfort and mercy, as with regard to the mourners and the merciful; nor of the kingdom of Heaven; but of that which was more thrilling than all; our becoming like God, in such wise as men might become so. For He saith, "That ye may become like unto your Father which is in Heaven."
And observe, I pray thee, how neither in this place, nor in the preceding parts, doth He call Him His own Father, but in that instance, "God," and "a great King," when he was discoursing about oaths, and here, "their Father." And this He doth, as reserving for the proper season what He had to say touching these points.
5. Then, bringing the likeness yet closer, He saith,
"Because He maketh His sun to rise on the evil and on the good, and sendeth rain upon just and unjust."(1)
"For He too, so far from hating." so He speaks, "even pours benefits on those that insult Him." Yet surely in no respect is the case parallel, not only because of the surpassing nature of His benefits, but also by reason of the excellence of His dignity. For thou indeed art despised by thy fellow-slave, but He by His slave, who hath also received ten thousand benefits from Him: and thou indeed givest words, in praying for him, but He, deeds, very great and marvellous, kindling the sun, and giving the annual showers. "Nevertheless, even so I grant thee to be mine equal, in such wise as it is possible for a man so to be."
Hate not then the man that doeth thee wrong, who is procuring thee such good things, and bringing thee to so great honor. Curse not him that uses thee despitefully; for so hast thou undergone the labor, but art deprived of the fruit; thou wilt bear the loss, but lose the reward; which is of the utmost folly, having borne the more grievous, not to bear what is less than it. "But how," saith one, "is it possible for this to take place?" Having seen God become man, and descend so far, and suffer so much for thy sake, dost thou still inquire and doubt, how it is possible to forgive thy fellow-servants their injuriousness? Hearest thou not Him on the cross, saying, "Forgive them, for they know not what they do?"(2) Hearest thou not Paul, when he saith, "He who is gone up on high, and is sitting on the right hand intercedeth for us?"(3) Seest thou not that even after the cross, and after He had been received up, He sent the apostles unto the Jews that had slain Him, to bring them His ten thousand blessings, and this, though they were to suffer ten thousand terrors at their hands?
6. But hast thou been greatly wronged? Nay, what hast thou endured like thy Lord, bound, beaten with whips, with rods, spit upon by servants, enduring death, and that death, which is of all deaths the most shameful, after ten thousand favors shown? And even if thou hast been greatly wronged, for this very cause most of all do thou do him good, that thou mayest both make thine own crown more glorious, and set thy brother free from the worst infirmity. For so too the physicians, when they are kicked, and shamefully handled by the insane, then most of all pity them, and take measures for their perfect cure, knowing that the insult comes of the extremity of their disease. Now I bid thee too have the same mind touching them that are plotting against thee, and do thou so treat them that are injuring thee. For it is they above all that are diseased, it is they who are undergoing all the violence. Deliver him then from this grievous contumely, and grant him to let go his anger, and set him free from that grievous demon, wrath. Yea, for if we see persons possessed by devils, we weep for them; we do not seek to be ourselves also possessed.
Now let us do this too likewise with respect to them that are angry; for in truth the enraged are like the possessed; yea rather, are more wretched than they, being mad with consciousness of it. Wherefore also their frenzy is without excuse. Trample not then on the fallen, but rather pity him. For so, should we see any one troubled with bile, blinded and giddy, and straining to east up this evil humor, we stretch forth a hand, and continue to support him through his struggles, and though we stain our garments, we regard it not, but seek one thing only, how we may set him free from this grievous distress. This then let us do with respect to the angry also, and continue to bear them up when vomiting and struggling; nor let him go, until he put from him all the bitterness. And then shall he feel toward thee the greatest thankfulness; when he is at rest, then he will know clearly from how great trouble thou hast released him.
But why do I speak of the thanks from him? for God will straightway crown thee, and will requite thee with ten thousand honors, because thou hast freed thy brother from a grievous disease; and that brother too will honor thee as a master, ever reverencing thy forbearance.
Seest thou not the women that are in travail, how they bite those that stand by, and they are not pained? or rather they are pained, but bear it bravely, and sympathize with them who are in sorrow and are torn by those pangs. These do thou too emulate, and prove not softer than women. For after these women have brought forth (for these men are more feeble minded than women), then they will know thee to be a man in comparison.(1)
And if the things enjoined be grievous, consider that to this end Christ came, that He might implant these things in our mind, that He might render us profitable both to enemies and friends. Wherefore also He commands us to have a care of both these: of our brethren, when He saith, "If thou bring thy gift;" of our enemies, when He makes a law both to love them, and to pray for them.
7. And not only from the example they have in God, doth He urge them on to this, but also from the contrary.
"For if ye love those," saith He, "that love you, what reward have ye? do not even the publicans the same?"(2) This Paul also saith, "Ye have not yet resisted unto blood, striving against sin."(3) If then thou doest these things, thou hast taken thy stand with God; but if thou forsakest them, with the publicans. Seest thou how that the interval between the commandments is not so great as the difference between the persons? Let us not therefore infer this, "the injunction is hard;" but let us consider also the reward, and think whom we are like, if we duly perform it, and to whom equal, if we wander from it.
Thus then to our brother He commands us to be reconciled, and not to desist till we have removed the enmity: but when He is discoursing of persons generally, He subjects us no longer to this necessity, but requires only what is on our part; in this way also making the law easy. For inasmuch as He had said, "They persecuted the prophets which were before you;" lest on occasion of those very words they should be unfavorably disposed towards them, He bids them not only to endure such as do so, but even to love them. 8. Seest thou how He pulls up by the roots wrath, and sensual lusts, as well as that of riches, that of glory, all that belongs to this life? For this he had done indeed from the first, but much more now. For the poor, and the meek, and the mourner, empties himself of his anger; the just and the merciful, of the lust of riches; the pure in heart is delivered from wicked lusts; he that is persecuted and suffers insults, and is evil spoken of, is practising of course entire contempt of things present, and is clear from pride and vainglory.
Having therefore loosed the hearer from these bonds, and having anointed him for the conflicts, again in another way He roots up these passions, and with increased strictness. For having begun by anger, and having cut out on every side the sinews of this passion; having said, "he that is angry with his brother," and "he that calleth fool," or "Rata," let him be punished: and "he that is offering his gift, let him not approach the table until he have done away the enmity;" and "he that hath an adversary, before he see the tribunal, let him make the enemy a friend:" He makes a transition to lust again, and saith, "he that beholds with unchaste eyes, let him be punished as an adulterer;" whoso is offended by an unchaste woman, or by a man, or by any other of those belonging to him, let him cut off all these; "he that hath a woman by law of marriage, let him never cast her out, and look to another." For hereby He hath pulled up the roots of wicked lust. Then after this He restrains the love of riches, commanding neither to swear, nor to lie, nor to keep hold of the very cloak with which one may chance to be clad, but rather to give up one's coat too, to him who would have it, and one's bodily services; completely and more than completely taking away our longing for riches. Then after all these things, and the varied garland of these commandments, He goes on to say "pray for them which despitefully use you:" leading us up to the very highest summit of self-control.
For as being meek is not so much as to take smiting, nor being merciful, as to give one's coat also together with one's cloak, nor being just, as to bear injury, nor being a peacemaker, as to follow even when smitten and compelled; so also to suffer persecution is not so much as to bless when persecuted. Seest thou how by degrees He leads us up into the very arches, of Heaven?
9. What then can we deserve, who are commanded to emulate God, and are perhaps in a way not so much as to equal the publicans? For if "to love them that love us" be the part of publicans, sinners, and heathens: when we do not even this (and we do it not, so long as we envy our brethren who are in honor), what penalty shall we not incur, commanded as we are to surpass the scribes, and taking our place below the heathens? How then shall we behold the kingdom, I pray thee? how shall we set foot on that holy threshold, who are not surpassing even the publicans? For this He covertly signified, when He said, "Do not even the publicans the same?"
And this thing most especially we may admire in His teaching, that while in each instance He sets down with very great fullness the prizes of the conflicts; such as "to see God," and "to inherit the kingdom of Heaven," and "to become sons of God," and "like God," and "to obtain mercy," and "to be comforted," and "the great reward:" if anywhere He must needs mention things grievous, He doth this in a subdued tone. Thus in the first place, the name of hell He hath set down once only in so many sentences; and in some other instances too, it is with reserve that He corrects the hearer, and as though he were managing His discourse rather in the way of shaming than threatening him; where He saith, "do not even the publicans the same?" and, "if the salt have lost its savor;" and, "he shall be called least in the kingdom of Heaven."
And there are places where He puts down the sin itself by way of punishment, leaving to the hearer to infer the grievousness of the punishment: as when He saith, "he hath committed adultery with her in his heart;" and, "he that putteth away causeth her to commit adultery;" and, "That which is more than these is of the evil one." For to them that have understanding, instead of the mention of the punishment, the very greatness of the sin is sufficient for correction.
Wherefore also He here brings forward the heathens and the publicans, by the quality of the person putting the disciple to shame. Which Paul too did, saying, "Sorrow not, even as the rest which have no hope;"(1) and, "Even as the Gentiles which know not God."(2)
And to signify that He requires nothing very overpowering, but a little more than was accustomed, He saith,
"Do not even the Gentiles(3) the same?"(4) Yet nevertheless He stops not the discourse at this, but makes it end with His rewards, and those good hopes, saying,
"Be ye therefore perfect, as your Heavenly Father."(5)
And He intersperses everywhere abundantly the name of the heavens, by the very place thoroughly elevating their minds. For as yet, I know not how, they were somewhat weak and dull.
10. Let us then, bearing in mind all the things which have been said, show forth great love even towards our enemies; and let us east away that ridiculous custom, to which many of the more thoughtless give way, waiting for those that meet them to address them first. Towards that which hath a great blessing, they have no zeal; but what is ridiculous, that they follow after.
Wherefore now dost thou not address him first? "Because he is waiting for this," is the reply. Nay, for this very reason most of all thou shouldest have sprung forward to him, that thou mightest win the crown. "No," saith he, "since this was his object." And what can be worse than this folly? That is, "Because this," saith he, "was his object;--to become procurer of a reward for me;--I will not put my hand to what he has thus suggested." Now if he first address thee, thou gainest nothing, even though thou accost him. But if thou be first to spring forward and speak to him, thou hast made thyself profit of his pride, and hast gathered in a manner abundant fruit from his obstinacy.(6) What is it then but the utmost folly, when we are to reap so large fruit from bare words, to give up the gain; and condemning him, to stumble at the very same thing? For if thou blamest him for this, that he first waits to be addressed by another, wherefore dost thou emulate that same thing which thou accusest? That which thou saidst was evil, why art thou to imitate the same as good? Seest thou how that nothing is more senseless than a man who associates with wickedness? Wherefore, I entreat, let us flee this evil and ridiculous practice. Yea, for ten thousand friendships hath this pestilence overthrown, many enmities hath it wrought.
For this cause then let us anticipate them. Since we who are commanded to take blows, and be compelled to journey,(7) and to be stripped by enemies, and to bear it; what kind of indulgence should we deserve, exhibiting so great contentiousness in a mere formal address?
11. "Why," saith one, "we are despised and spit upon, the moment we have given him up this." And in order that man may not despise thee, dost thou offend God? And in order that thy frenzied fellow servant may not despise thee, dost thou despise the Lord, who hath bestowed on thee benefits so great? Nay, if it be amiss that thine equal should despise thee, how much more that thou shouldest despise the God that made thee?
And together with this, consider that other point also; that when he despises thee, he is at that very moment employed in procuring to thee a greater reward. Since for God's sake thou submittest to it, because thou hast hearkened to His laws. And this, to what kind of honor is it not equal? to how many diadems? Be it my portion both to be insulted and despised for God's sake, rather than to be honored by all kings; for nothing, nothing is equal to this glory.
This then let us pursue, in such wise as Himself commanded, and making no account of the things of men, but showing forth perfect self restraint in all things, let us so direct our own lives. For so even now, from this very timer we shall enjoy the good things of the heavens, and of the crowns that are there, walking as angels among men, going about in the earth like the angelic powers, and abiding apart from all lust, from all turmoil.
And together with all these things we shall receive also the unutterable blessings: unto which may we all attain, by the grace and love towards man of our Lord Jesus Christ, to whom be glory, and power, and worship, with the unoriginate Father, and the Holy and Good Spirit, now and always, even forever and ever. Amen
Take heed that ye do not your alms(1) before men, to be seen of them."
HE roots out in what remains the most tyrannical passion of all, the rage and madness with respect to vainglory, which springs up in them that do right. For at first He had not at all discoursed about it; it being indeed superfluous, before He had persuaded them to do any of the things which they ought, to teach in which way they should practise and pursue them.
But after He had led them on to self-command, then He proceeds to purge away also the alloy which secretly subsists with it. For this disease is by no means of random birth; but when we have duly performed many of the commandments.
It behooved therefore first to implant virtue, and then to remove the passion which mars its fruit.
And see with what He begins, with fasting, and prayer, and almsgiving: for in these good deeds most especially it is wont to make its haunt. The Pharisee, for instance, was hereby puffed up, who saith, "I fast twice a week, I give tithes of my substance."(2) And he was vainglorious too in his very prayer, making it for display. For since there was no one else present, he pointed himself out to the publican,(3) saying, "I am not as the rest of men, nor even as this publican."(4)
And mark how Christ began, as though He were speaking of some wild beast, hard to catch, and crafty to deceive him who was not very watchful. Thus, "take heed," saith He, "as to your alms." So Paul also speaks to the Philippians; "Beware of dogs."(5) And with reason, for(6) the evil beast comes in upon us secretly, and without noise puffs all away, and unobservedly carries out all that is within.
Forasmuch then as He had made much discourse about almsgiving, and brought forward God, "Who maketh His sun to rise on the evil and the good,"(7) and by motives from all quarters had urged them on to this, and had persuaded them to exult in the abundance of their giving; He finishes by taking away also all things that encumber this fair olive tree. For which same cause He saith, "Take heed that ye do not your alms before men," for that which was before mentioned, is "God's" almsgiving.
2. And when He had said, "not to do it before men," He added, "to be seen of them." And though it seems as if the same thing were said a second time, yet if any one give particular attention, it is not the same thing, but one is different from the other; and it hath great security, and unspeakable care and tenderness. For it may be, both that one doing alms before men may not do it to be seen of them, and again that one not doing it before men may do it to be seen of them. Wherefore it is not simply the thing, but the intent, which He both punishes and rewards. And unless such exactness were employed, this would make many more backward about the giving of alms, because it is not on every occasion altogether possible to do it secretly. For this cause, setting thee free from this restraint, He defines both the penalty and the reward not by the result of the action, but by the intention of the doer.
That is, that thou mayest not say, "What? am I then the worse, should another see?"--"it is not this," saith He, "that I am seeking, but the mind that is in thee, and the tone of what thou doest." For His will is to bring our soul altogether into frame, and to deliver it from every disease. Now having, as you see, forbidden men's acting for display, and having taught them the penalty thence ensuing, namely, to do it vainly, and for nought, He again rouses their spirits by putting them in mind of the Father, and of Heaven, that not by the loss alone He might sting them, but also shame them by the recollection of Him who gave them being.
"For ye have no reward," saith He, "with your Father which is in Heaven."(1)
Nor even at this did He stop, but proceeds yet further, by other motives also increasing their disgust. For as above He set forth publicans and heathens, by the quality of the person shaming their imitators, so also in this place the hypocrites.
"Therefore when thou doest thine alms," saith He, "do not sound a trumpet before thee, as the hypocrites do."(2)
Not that they had trumpets, but He means to display the greatness of their frenzy, by the use of this figure of speech, deriding and making a shows of them hereby.
And well hath He called them "hypocrites" for the mask was of mercy, but the spirit of cruelty and inhumanity. For they do it, not because they pity their neighbors, but that they themselves may enjoy credit; and this came of the utmost cruelty; while another was perishing with hunger, to be seeking vainglory, and not putting an end to his suffering.
It is not then the giving alms which is required, but the giving as one ought, the giving for such and such an end.(4)
Having then amply derided those men, and having handled them so, that the hearer should be even ashamed of them, He again corrects thoroughly the mind which is so distempered: and having said how we ought not to act, He signifies on the other hand how we ought to act. How then ought we to do our alms?(5)
"Let not thy left hand know," saith He, "what thy right hand doeth."(6)
Here again His enigmatical meaning is not of the hands, but He hath put the thing hyperbolically. As thus: "If it can be," saith He, "for thyself not to know it, let this be the object of thine endeavor; that, if it were possible, it may be concealed from the very hands that minister." It is not, as some say, that we should hide it from wrong-headed(7) men, for He hath here commanded that it should be concealed from all.
And then the reward too; consider how great it is. For after He had spoken of the punishment from the one, He points out also the honor derived from the other; from either side urging them, and leading them on to high lessons. Yea, for He is persuading them to know that God is everywhere present, and that not by our present life are our interests limited, but a yet more awful tribunal will receive us when we go hence, and the account of all our doings, and honors, and punishments: and that no one will be hid in doing anything either great or small, though he seem to be hid from men. For all this did He darkly signify, when He said,
"Thy Father which seeth in secret shall reward thee openly."(8)
Setting for him a great and august assemblage of spectators, and what He desires, that very thing bestowing on him in great abundance. "For what," saith He, "dost thou wish? is it not to have some to be spectators of what is going on? Behold then, thou hast some; not angels, nor archangels, but the God of all." And if thou desire to have men also as spectators, neither of this desire doth He deprive thee at the fitting season, but rather in greater abundance affords it unto thee. For, if thou shouldest now make a display, thou wilt be able to make it to ten only, or twenty, or (we will say) a hundred persons: but if thou take pains to lie hid now, God Himself will then proclaim thee in the presence of the whole universe. Wherefore above all, if thou wilt have men see thy good deeds, hide them now, that then all may look on them with the more honor, God making them manifest, and extolling them, and proclaiming them before all. Again, whereas now they that behold will rather condemn thee as vainglorious; when they see thee crowned, so far from condemning, they will even admire thee, all of them. When therefore by waiting a little, thou mayest both receive a reward, and reap greater admiration; consider what folly it is to cast thyself out of both these; and while thou art seeking thy reward from God, and while God is beholding, to summon men for the display of what is going on. Why, if display must be made of our love, to our Father above all should we make it; and this most especially, when our Father hath the power both to crown and to punish.
And let me add, even were there no penalty, it were not meet for him who desires glory, to let go this our theatre, and take in exchange that of men. For who is there so wretched, as that when the king was hastening to come and see his achievements, he would let him go, and make up his assembly of spectators of poor men and beggars? For this cause then, He not only commands to make no display, but even to take pains to be concealed: it not being at all the same, not to strive for publicity, and to strive for concealment.
3. "And when ye pray," saith He, "ye shall not be as the hypocrites, for they love to pray standing in the synagogues, and in the corners of the streets. Verily I say unto you, they have their reward."(1)
"But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret."
These too again He calls "hypocrites," and very fitly; for while they are feigning to pray to God, they are looking round after men; wearing the garb not of suppliants, but of ridiculous persons. For he, who is to do a suppliant's office, letting go all other, looks to him alone, who hath power to grant his request. But if thou leave this one, and go about wandering and casting around thine eyes everywhere, thou wilt depart with empty hands. For this was thine own will. Wherefore He said not, "such shall not receive a reward," but, "they have it out:" that is, they shall indeed receive one, but from those of whom they themselves desire to have it. For God wills not this: He rather for His part was willing to bestow on men the recompence that comes from Himself; but they seeking that which is from men, can be no longer justly entitled to receive from Him, for whom they have done nothing.
But mark, I pray thee, the lovingkindness of God, in that He promises to bestow on us a reward, even for those good things which we ask of Him.
Having then discredited them, who order not this duty as they ought, both from the place and from their disposition of mind, and having shown that they are very ridiculous: He introduces the best manner of prayer, and again gives the reward, saying, "Enter into thy closet."
"What then," it may be said, "ought we not to pray in church?" Indeed we ought by all means, but in such a spirit as this. Because everywhere God seeks the intention of all that is done. Since even if thou shouldest enter into thy closet, and having shut the door, shouldest do it for display, the doors will do thee no good.
It is worth observing in this case also, how exact the definition, which He made when He said, "That they may appear unto men." So that even if thou shut the doors, this He desires thee duly to perform, rather than the shutting of the doors, even to shut the doors of the mind. For as in everything it is good to be freed from vainglory, so most especially in prayer. For if even without this, we wander and are distracted, when shall we attend unto the things which we are saying, should we enter in having this disease also? And if we who pray and beseech attend not, how do we expect God to attend?
4. But yet some there are, who after such and so earnest charges, behave themselves so unseemly in prayer, that even when their person is concealed, they make themselves manifest to all by their voice, crying out disorderly,(3) and rendering themselves objects of ridicule both by gesture and voice. Seest thou not that even in a market place, should any one come up doing like this, and begging clamorously, he wilt drive away him whom he is petitioning; but if quietly, and with the proper gesture, then he rather wins over him that can grant the favor?
Let us not then make our prayer by the gesture of our body, nor by the loudness of our voice, but by the earnestness of our mind: neither with noise and clamor and for display, so as even to disturb those that are near us, but with all modesty,(1) and with contrition in the mind, and with inward tears.
But art thou pained in mind, and canst not help crying aloud? yet surely it is the part of one exceedingly pained to pray and entreat even as I have said. Since Moses too was pained, and prayed in this way and was heard; for this cause also God said unto him, "Wherefore criest thou unto me."(2) And Hannah too again, her voice not being heard, accomplished all she wished, forasmuch as her heart cried out.(3) But Abel prayed not only when silent, but even when dying, and his blood sent forth a cry more clear than a trumpet.(4)
Do thou also then groan, even as that holy one, I forbid it not. "Rend," as the prophet commanded,(5) "thine heart, and not thy garments." Out of deeps call upon God, for it is said, "Out of the depths have I cried to Thee, O Lord."(6) From beneath, out of the heart, draw forth a voice, make thy prayer a mystery. Seest thou not that even in the houses of kings all tumult is put away, and great on all sides is the silence? Do thou also therefore, entering as into a palace,--not that on the earth, but what is far more awful than it, that which is in heaven,--show forth great seemliness. Yea, for thou art joined to the choirs of angels, and art in communion with archangels, and art singing with the seraphim. And all these tribes show forth much goodly order, singing with great awe that mystical strain, and their sacred hymns to God, the King of all. With these then mingle thyself, when thou art praying, and emulate their mystical order.
For not unto men art thou praying, but to God, who is everywhere present, who hears even before the voice, who knows the secrets of the mind. If thou so pray, great is the reward thou shalt receive.
"For thy Father," saith He, "who seeth in secret, shall reward thee openly."(7)
He said not, "shall freely give thee," but, "shall reward thee;" yea, for He hath made Himself a debtor to thee, and even from this hath honored thee with great honor. For because He Himself is invisible, He would have thy prayer be so likewise.
5. Then He speaks even the very words of the prayer.
"When ye pray," saith He, "use no vain repetitions, even as the heathen do."(8)
You see that when He was discoursing of almsgiving, He removed only that mischief which comes of vainglory, and added nothing more; neither did He say whence one should give alms; as from honest labor, and not from rapine nor covetousness: this being abundantly acknowledged among all. And also before that, He had thoroughly cleared up this point, when He blessed them "that hunger after righteousness."
But touching prayer, He adds somewhat over and above; "not to use vain repetitions." And as there He derides the hypocrites, so here the heathen; shaming the hearer everywhere most of all by the vileness of the persons. For since this, in most cases, is especially biting and stinging, I mean our appearing to be likened to outcast persons; by this topic He dissuades them; calling frivolousness, here, by the name of "vain repetition:" as when we ask of God things unsuitable, kingdoms, and glory, and to get the better of enemies, and abundance of wealth, and in general what does not at all concern us.
"For He knoweth," saith He, "what things ye have need of."(9)
And herewith He seems to me to command in this place, that neither should we make our prayers long; long, I mean, not in time, but in the number and length of the things mentioned. For perseverance indeed in the same requests is our duty: His word being, "continuing instant in prayer."(10)
And He Himself too, by that example of the widow, who prevailed with the pitiless and cruel ruler, by the continuance of her intercession;(11) and by that of the friend, who came late at night time, and roused the sleeper from his bed,(12) not for his friendship's, but for his importunity's sake; what did He, but lay down a law, that all should continually make supplication unto Him? He doth not however bid us compose a prayer of ten thousand clauses, and so come to Him and merely repeat it. For this He obscurely signified when He said, "They think that they shall be heard for their much speaking."
"For He knoweth," saith He, "what things ye have need of." And if He know, one may say, what we have need of, wherefore must we pray? Not to instruct Him, but to prevail with Him; to be made intimate with Him, by continuance in supplication; to be humbled; to be reminded of thy sins.
6. "After this manner, therefore, pray ye," saith He: "Our Father, which art in heaven."(1)
See how He straightway stirred up the hearer, and reminded him of all God's bounty in the beginning. For he who calls God Father, by him both remission of sins, and taking away of punishment, and righteousness, and sanctification, and redemption, and adoption, and inheritance, and brotherhood with the Only-Begotten, and the supply of the Spirit, are acknowledged in this single title. For one cannot call God Father, without having attained to all those blessings. Doubly, therefore, doth He awaken their spirit, both by the dignity of Him who is called on, and by the greatness of the benefits which they have enjoyed. But when He saith, "in Heaven," He speaks not this as shutting up God there, but as withdrawing him who is praying from earth, and fixing him in the high places, and in the dwellings above.
He teaches, moreover, to make our prayer common, in behalf of our brethren also. For He saith not, "my Father, which art in Heaven," but, "our Father," offering up his supplications for the body in common, and nowhere looking to his own, but everywhere to his neighbor's good. And by this He at once takes away hatred, and quells pride, and casts out envy, and brings in the mother of all good things, even charity, and exterminates the inequality of human things, and shows how far the equality reaches between the king and the poor man, if at least in those things which are greatest and most indispensable, we are all of us fellows. For what harm comes of our kindred below, when in that which is on high we are all of us knit together, and no one hath aught more than another; neither the rich more than the poor, nor the master than the servant, neither the ruler than the subject, nor the king than the common soldier, nor the philosopher than the barbarian, nor the skillful than the unlearned? For to all hath He given one nobility, having vouchsafed to be called the Father of all alike.
7. When therefore He hath reminded us of this nobility, and of the gift from above, and of our equality with our brethren, and of charity; and when He hath removed us from earth, and fixed us in Heaven; let us see what He commands us to ask after this. Not but, in the first place, even that saying alone is sufficient to implant instruction in all virtue. For he who hath called God Father, and a common Father, would be justly bound to show forth such a conversation, as not to appear unworthy of this nobility, and to exhibit a diligence proportionate to the gift. Yet is He not satisfied with this, but adds, also another clause, thus saying,
"Hallowed be Thy name."
Worthy of him who calls God Father, is the prayer to ask nothing before the glory of His Father, but to account all things secondary to the work of praising Him. For "hallowed" is glorified. For His own glory He hath complete, and ever continuing the same, but He commands him who prays to seek that He may be glorified also by our life. Which very thing He had said before likewise, "Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven."(2) Yea, and the seraphim too, giving glory, said on this wise, "Holy, holy, holy."(3) So that "hallowed" means this, viz. "glorified." That is, "vouchsafe," saith he, "that we may live so purely, that through us all may glorify Thee." Which thing again appertains unto perfect self-control, to present to all a life so irreprehensible, that every one of the beholders may offer to the Lord the praise due to Him for this.
"Thy kingdom come."(4)
And this again is the language of a right-minded child, not to be rivetted to things that are seen, neither to account things present some great matter; but to hasten unto our Father, and to long for the things to come. And this springs out of a good conscience, and a soul set free from things that are on earth. This, for instance, Paul himself was longing after every day: wherefore he also said, that "even we ourselves, who have the first-fruits of the Spirit, groan, waiting for an adoption, the redemption of our body."(5) For he who hath this fondness,(6) can neither be puffed up by the good things of this life, nor abashed by its sorrows; but as though dwelling in the very heavens, is freed from each sort of irregularity.(7)
"Thy will be done in earth, as it is in Heaven."
Behold a most excellent train of thought! in that He bade us indeed long for the things to come, and hasten towards that sojourn; and, till that may be, even while we abide here, so long to be earnest in showing forth the same conversation as those above. For ye must long, saith He, for heaven, and the things in heaven; however, even before heaven, He hath bidden us make the earth a heaven and do and say all things, even while we are continuing in it, as having our conversation there; insomuch that these too should be objects of our prayer to the Lord. For there is nothing to hinder our reaching the perfection of the powers above, because we inhabit the earth; but it is possible even while abiding here, to do all, as though already placed on high. What He saith therefore is this: "As there all things are done without hindrance, and the angels are not partly obedient and partly disobedient, but in all things yield and obey (for He saith, 'Mighty in strength, performing His word');(1) so vouchsafe that we men may not do Thy will by halves, but perform all things as Thou wiliest."
Seest thou how He hath taught us also to be modest, by making it clear that virtue is not of our endeavors only, but also of the grace from above? And again, He hath enjoined each one of us, who pray, to take upon himself the care of the whole world. For He did not at all say, "Thy will be done" in me, or in us, but everywhere on the earth; so that error may be destroyed, and truth implanted, and all wickedness cast out, and virtue return, and no difference in this respect be henceforth between heaven and earth. "For if this come to pass," saith He, "there will be no difference between things below and above, separated as they are in nature; the earth exhibiting to us another set of angels."
8. "Give us this day our daily bread."(2)
What is "daily bread"? That for one day.(3)
For because He had said thus, "Thy will be done in earth as it is in heaven," but was discoursing to men encompassed with flesh, and subject to the necessities of nature, and incapable of the same impassibility with the angels:--while He enjoins the commands to be practised by us also, even as they perform them; He condescends likewise, in what follows, to the infirmity of our nature. Thus, "perfection of conduct," saith He, "I require as great, not however freedom from passions; no, for the tyranny of nature permits it not: for it requires necessary food." But mark, I pray thee, how even in things that are bodily, that which is spiritual abounds. For it is neither for riches, nor for delicate living, nor for costly raiment, nor for any other such thing, but for bread only, that He hath commanded us to make our prayer. And for "daily bread," so as not to "take thought for the morrow."(4) Because of this He added, "daily bread," that is, bread for one day.
And not even with this expression is He satisfied, but adds another too afterwards, saying, "Give us this day;" so that we may not, beyond this, wear ourselves out with the care of the following day. For that day, the intervals before which thou knowest not whether thou shalt see, wherefore dost thou submit to its cares?
This, as He proceeded, he enjoined also more fully, saying, "Take no thought for the morrow." He would have us be on every hand unencumbered and winged for flight, yielding just so much to nature as the compulsion of necessity requires of us.
9. Then forasmuch as it comes to pass that we sin even after the washing of regeneration, He, showing His love to man to be great even in this case, commands us for the remission of our sins to come unto God who loves man, and thus to say,
"Forgive us our debts, as we also forgive our debtors."(6)
Seest thou surpassing mercy? After taking away so great evils, and after the unspeakable greatness of His gift, if men sin again, He counts them such as may be forgiven. For that this prayer belongs to believers, is taught us both by the laws of the church, and by the beginning of the prayer. For the uninitiated could not call God Father. If then the prayer belongs to believers, and they pray, entreating that sins may be forgiven them, it is clear that not even after the layer is the profit of repentance taken away. Since, had He not meant to signify this, He would not have made a law that we should so pray. Now He who both brings sins to remembrance, and bids us ask forgiveness, and teaches how we may obtain remission and so makes the way easy; it is perfectly clear that He introduced this rule of supplication, as knowing, and signifying, that it is possible even after the font(1) to wash ourselves from our offenses; by reminding us of our sins, persuading us to be modest; by the command to forgive others, setting us free from all revengeful passion; while by promising in return for this to pardon us also, He holds out good hopes, and instructs us to have high views(2) concerning the unspeakable mercy of God toward man.
But what we should most observe is this, that whereas in each of the clauses He had made mention of the whole of virtue, and in this way had included also the forgetfulness of injuries (for so, that "His name be hallowed," is the exactness of a perfect conversation; and that "His will be done," declares the same thing again: and to be able to call God "Father," is the profession of a blameless life; in all which things had been comprehended also the duty of remitting our anger against them that have transgressed): still He was not satisfied with these, but meaning to signify how earnest He is in the matter, He sets it down also in particular, and after the prayer, He makes mention of no other commandment than this, saying thus:
"For if ye forgive men their trespasses, your heavenly Father also will forgive you."(3)
So that the beginning is of us, and we ourselves have control over the judgment that is to be passed upon us. For in order that no one, even of the senseless, might have any complaint to make, either great or small, when brought to judgment; on thee, who art to give account, He causes the sentence to depend; and "in what way soever thou hast judged for thyself, in the same," saith He, "do I also judge thee." And if thou forgive thy fellow servant, thou shalt obtain the same favor from me; though indeed the one be not equal to the other. For thou forgivest in thy need, but God, having need of none: thou, thy fellow slave; God, His slave: thou liable to unnumbered charges; God, being without sin. But yet even thus doth He show forth His lovingkindness towards man.
Since He might indeed, even without this, forgive thee all thine offenses; but He wills thee hereby also to receive a benefit; affording thee on all sides innumerable occasions of gentleness and love to man, casting out what is brutish in thee, and quenching wrath, and in all ways cementing thee to him who is thine own member.
For what canst thou have to say? that thou hast wrongfully endured some ill of thy neighbor? (For these only are trespasses, since if it be done with justice, the act is not a trespass.) But thou too art drawing near to receive forgiveness for such things, and for much greater. And even before the forgiveness, thou hast received no small gift, in being taught to have a human soul, and in being trained to all gentleness. And herewith a great reward shall also be laid up for thee elsewhere, even to be called to account for none of thine offenses.
What sort of punishment then do we not deserve, when after having received the privilege, we betray our salvation? And how shall we claim to be heard in the rest of our matters, if we will not, in those which depend on us, spare our own selves?
10. "And lead us not into temptation; but deliver us from the evil one: for Thine is the kingdom, and the power, and the glory, for ever. Amen."(5)
Here He teaches us plainly our own vileness, and quells our pride, instructing us to deprecate all conflicts, instead of rushing upon them. For so both our victory will be more glorious, and the devil's overthrow more to be derided. I mean, that as when we are dragged forth, we must stand nobly; so when we are not summoned, we should be quiet, and wait for the time of conflict; that we may show both freedom from vainglory, and nobleness of spirit.
And He here calls the devil "the wicked one," commanding us to wage against him a war that knows no truce, and implying that he is not such by nature. For wickedness(6) is not of those things that are from nature, but of them that are added by our own choice. And he is so called pre-eminently, by reason of the excess of his wickedness, and because he, in no respect injured by us, wages against us implacable war. Wherefore neither said He, "deliver us from the wicked ones," but, "from the wicked one;" instructing us in no case to entertain displeasure against our neighbors, for what wrongs soever we may suffer at their hands, but to transfer our enmity from these to him, as being himself the cause of all our wrongs.
Having then made us anxious as before conflict, by putting us in mind of the enemy, and having cut away from us all our remissness; He again encourages and raises our spirits, by bringing to our remembrance the King under whom we are arrayed, and signifying Him to be more powerful than all. "For Thine," saith He, "is the kingdom, and the power, and the glory."
Doth it not then follow, that if His be the kingdom, we should fear no one, since there can be none to withstand, and divide the empire with him. For when He saith, "Thine is the kingdom," He sets before us even him, who is warring against us, brought into subjection, though he seem to oppose, God for a while. permitting it. For in truth he too is among God's servants, though of the degraded class, and those guilty of offense; and he would not dare set upon any of his fellow servants, had he not first received license from above. And why say I, "his fellow servants?" Not even against swine did he venture any outrage, until He Himself allowed him;(1) nor against flocks, nor herds, until he had received permission from above.(2)
"And the power," saith He. Therefore, manifold as thy weakness may be, thou mayest of right be confident, having such a one to reign over thee, who is able fully to accomplish all, and that with ease, even by thee.
"And the glory, for ever. Amen." Thus He not only frees thee from the dangers that are approaching thee, but can make thee also glorious and illustrious. For as His power is great, so also is His glory unspeakable, and they are all boundless, and no end of them. Seest thou how He hath by every means anointed His Champion, and hath framed Him to be full of confidence?
11. Then, as I said before, meaning to signify, that of all things He most loathes and hates bearing malice, and most of all accepts the virtue which is opposite to that vice; He hath after the prayer also again put us in mind of this same point of goodness; both by the punishment set, and by the reward appointed, urging the hearer to obey this command.
"For if ye forgive men," saith He, "your heavenly Father will also forgive you. But if ye forgive not, neither will He forgive you."(3)
With this view He hath again mentioned heaven also, and their Father; to abash the hearer by this topic likewise; that he of all people, being of such a Father, should be made a wild beast of; and summoned as he is to heaven, should cherish an earthly and ordinary(4) sort of mind. Since not by grace only, you see, ought we to become His children, but also by our works. And nothing makes us so like God, as being ready to forgive the wicked and wrong-doers; even as indeed He had taught before, when He spake of His "making the sun to shine on the evil and on the good."(5)
For this same cause again in every one of the clauses He commands us to make our prayers common, saying, "Our Father," and "Thy will be done in earth as it is in heaven," and "Give us the bread, and forgive us our debts," and "lead us not into temptation," and "deliver us;" everywhere commanding us to use this plural word, that we may not retain so much as a vestige of anger against our neighbor.
How great punishment then must they deserve, who after all this, so far from themselves forgiving, do even entreat God for vengeance on their enemies, and diametrically as it were transgress this law; and this while He is doing and contriving all, to hinder our being at variance one with another? For since love is the root of all that is good, He removing from all sides whatever mars it, brings us together, and cements us to each other. For there is not, there is not one, be he father, or mother, or friend, or what you will, who so loved us as the God who created us. And this, above all things, both His daily benefits and His precepts make manifest. But if thou tell me of the pains, and of the sorrows, and of the evils of life; consider in how many things thou offendest Him every day, and thou wilt no longer marvel, though more than these evils should come upon thee, but if thou shouldest enjoy any good, then thou wilt marvel, and be amazed. But as it is, we look upon the calamities that come upon us, but the offenses, whereby we offend daily, we consider not: therefore we are perplexed. Since if we did but reckon up with strictness our sins of one day only, in that case we should know well how great evils we must be liable to.
And to let pass the other misdoings of which we have been guilty, each one for himself, and to speak of what have been committed this day; although of course I know not in what each of us may have sinned, yet such is the abundance of our misdoings, that not even he who knew all exactly would be able to choose from among these only. Which of us, for instance, hath not been careless in his prayers? Which hath not been insolent, or vainglorious? Who hath not spoken evil of his brother, hath not admitted a wicked desire, hath not looked with unchaste eyes, hath not remembered things with hostile feeling, even till he made his heart swell?
And if while we are in church, and in a short time we have become guilty of so great evils; what shall be when we are gone out from hence? If in the harbor the waves are so high, when we are gone forth into the channel of wickednesses, the forum I mean, and to public business, and our cares at home, shall we indeed be able so much as to know ourselves again?
But yet from our so great and so many sins, God hath given us a short and easy way of deliverance, and one that is free from all toil. For what sort of toil is it to forgive him that hath grieved us? Nay, it is a toil not to forgive, but to keep up our enmity: even as to be delivered from the anger, both works in us a great refreshment, and is very easy to him that is willing. For there is no sea to be crossed, nor long journey to be travelled, nor summits of mountains to be passed over, nor money to be spent, no need to torment thy body; but it suffices to be willing only, and all our sins are done away.
But if so far from forgiving him thyself, thou makest intercession to God against him, what hope of salvation wilt thou then have, if at the very time when thou oughtest rather to appease God, even then thou provokest Him; putting on the garb of a suppliant, but uttering the cries of a wild beast, and darting out against thyself those shafts of the wicked one? Wherefore Paul also, making mention of prayer, required nothing so much as the observance of this commandment; for He saith, "lifting up holy hands without wrath and doubting."(1) And if when thou hast need of mercy, not even then wilt thou let go thine anger, but art rather exceedingly mindful of it, and that, although thou knowest thou art thrusting the sword into thyself; when will it be possible for thee to become merciful, and to spew out the evil venom of this wickedness?
But if thou hast not yet seen this outrageousness in its full extent, suppose it happening among men, and then thou wilt perceive the excess of the insolence. As thus: should one approach thee who are a man, seeking to obtain mercy, and then, in the midst of his lying on the ground, should see an enemy, and leaving off to supplicate thee, begin to beat him; wouldest thou not make thyself more angry with him? This do thou consider as taking place with regard to God also. For so thou likewise, making supplication unto God, leavest thy supplication in the midst, and smitest thine enemy with thy words, and insultest the laws of God. Him who made a law to dismiss all anger, thou art summoning against those that have vexed thee, and requiring Him to do things contrary to His own commandments. Is it not enough for thee in the way of revenge, that thou thyself transgressest the law of God, but entreatest thou Him likewise to do so? What? hath He forgotten what He commanded? What? is He a man who spake these things? It is God, who knows all things, and whose will is, that His own laws be kept with the utmost exactness, and who, so far from doing these things which thou art requiring of Him, doth even regard thee who sayest these things, merely because thou sayest them, with aversion and hatred, and exacts of thee the most extreme penalty. How then seekest thou to obtain of Him things, from which He very seriously bids thee refrain?
Yet some there are, who have come to such a point of brutishness, as not only to make intercession against their enemies, but even to curse their children, and to taste, if only it might be, of their very flesh; or rather they are even tasting thereof. For tell me not this, that thou hast not fixed thy teeth in the body of him that vexed thee; since thou hast done, at least as far as concerned thee, what is much more grievous; in claiming that wrath from above should fall upon him, and that he should be delivered over to undying punishment, and be overthrown with his whole house.
Why, what sort of bites are as ferocious as this? what kind of weapons as bitter? Not so did Christ instruct thee; not so did He command thee to stain thy mouth with blood. Nay, mouths made bloody with human flesh are not so shocking as tongues like these.
How then wilt thou salute thy brother? how wilt thou touch the sacrifice? how taste the Lord's blood, when thou hast so much venom upon thy mind? Since when thou sayest, "Rend him in pieces, and overthrow his house, and destroy all," when thou art imprecating on him ten thousand deaths, thou art in nothing different from a murderer, or rather from a wild beast that devours men.
Let us cease then from this disease and madness, and that kindliness which He commanded let us show forth towards them that have vexed us: that we may become like "our Father which is in heaven." And we shall cease therefrom, if we call to mind our own sins; if we strictly search out all our misdeeds at home, abroad, and in the market, and in church.
12. For if for nothing else, surely for our disrespectfulness here we are worthy to undergo the utmost punishment. For when prophets are chanting, and apostles singing hymns, and God is discoursing, we wander without, and bring in upon us a turmoil of worldly business. And we do not afford to the laws of God so great stillness, even as the spectators in the theatres to the emperor's letters, keeping silence for them. For there, when these letters are being read, deputies at once, and governors, and senate, and people, stand all upright, with quietness hearkening to the words. And if amid that most profound silence any one should suddenly leap up and cry out, he suffers the utmost punishment, as having been insolent to the emperor. But here, when the letters from heaven are being read, great is the confusion on all sides. And yet both He who sent the letters is much greater than this our king,(1) and the assembly more venerable: for not men only, but angels too are in it; and these triumphs, of which the letters bear us the good tidings, are much more awful than those on earth. Wherefore not men only, but angels also and archangels; both the nations of heaven, and all we on the earth, are commanded to give praise. For, "Bless the Lord," it is said, "all His works."(2) Yea, for His are no small achievements, rather they surpass all speech, and thought, and understanding of man.
And these things the prophets proclaim every day, each of them in a different way publishing this glorious triumph. For one saith, "Thou hast gone up on high, Thou hast led captivity captive, and hast received gifts amongst men."(3) And, "The Lord strong and mighty in battle."(4) And another saith, "He shall divide the spoils of the strong."(5) For indeed to this purpose He came, that He might "preach deliverance to captives, and recovery of sight to the blind."(6)
And raising aloud the cry of victory over death, he said, "Where, O Death, is thy victory? Where, O Grave, is thy sting?"(7) And another again, declaring glad tidings of the most profound peace, said, "They shall beat their swords into ploughshares, and their spears into pruning hooks."(8) And while one calls on Jerusalem, saying, "Rejoice greatly, O daughter of Sion, for lo! thy King cometh to thee meek, riding upon an ass, and a young colt;"(9) another proclaims His second coming also, saying on this wise, "The Lord, whom ye seek, will come, and who will abide the day of His coming?(10) Leap ye as calves set free from bonds."(11) And another again, amazed at such things, said, "This is our God; there shall none other be accounted of in comparison of Him."(12)
Yet, nevertheless, while both these and many more sayings than these are being uttered, while we ought to tremble, and not so much as account ourselves to be on the earth; still, as though in the midst of a forum, we make an uproar and disturbance, and spend the whole time of our solemn assembly(13) in discoursing of things which are nothing to us.
When therefore both in little things, and in great, both in hearing, and in doing, both abroad, and at home, in the church, we are so negligent; and together with all this, pray also against our enemies: whence are we to have any hope of salvation, adding to so great sins yet another grievous enhancement, and equivalent to them all, even this unlawful prayer?
Have we then hereafter any right to marvel, if aught befall us of the things which are unexpected and painful? whereas we ought to marvel when no such thing befalls us. For the former is in the natural order of things, but the latter were beyond all reason and expectation. For surely it is beyond reason, that they who are become enemies of God, and are provoking Him to anger, should enjoy sunshine and showers, and all the rest; who being men surpass the barbarity of wild beasts, setting themselves one against another, and by the biting of their neighbors staining their own tongues with blood: after the spiritual table, and His so great benefits, and His innumerable injunctions.
Therefore, considering these things, let us cast up that venom; let us put an end to our enmities, and let us make the prayers that become such as we are. Instead of the brutality of devils, let us take upon us the mildness of angels; and in whatsoever things we may have been injured, let us, consider- ing our own case, and the reward appointed us for this commandment, soften our anger; let us assuage the billows, that we may both pass through the present life calmly, and when we have departed thither, may find our Lord such as we have been towards our fellow-servants. And if this be a heavy and fearful thing, let us make it light and desirable; and let us open the glorious gates of confidence towards Him; and what we had not strength to effect by abstaining from sin, that let us accomplish by becoming gentle to them who have sinned against us (for this surely is not grievous, nor burdensome); and let us by doing kindnesses to our enemies, lay up beforehand much mercy for ourselves.
For so both during this present life all will love us, and above all others, God will both befriend and crown us, and will count us worthy of all the good things to come; unto which may we all attain, by the grace and love towards man of our Lord Jesus Christ, to whom be glory and might for ever and ever. Amen.
"And when ye fast, be not as the hypocrites, of a sad countenance. For they disfigure their faces, that they may appear unto men to fast."
HERE it were well to sigh aloud, and to wail bitterly: for not only do we imitate the hypocrites, but we have even surpassed them. For I know, yea I know many, not merely fasting and making a display of it, but neglecting to fast, and yet wearing the masks of them that fast, and cloaking themselves with an excuse worse than their sin.
For "I do this," say they, "that I may not offend the many." What sayest thou? There is a law of God which commands these things, and dost thou talk of offense? And thinkest thou that in keeping it thou art offending, in transgressing it, delivering men from offense? And what can be worse than this folly?
Wilt thou not leave off becoming worse than the very hypocrites, and making thine hypocrisy double? And when thou considerest the great excess of this evil, wilt thou not be abashed at the force of the expression now before us? In that He did not say, "they act a part," merely, but willing also to touch them more deeply, He saith, "For they disfigure their faces;" that is, they corrupt, they mar them.
But if this be a disfiguring of the face, to appear pale for vainglory, what should we say concerning the women who corrupt their faces with colorings and paintings to the ruin of the unchaste sort of young men? For while those harm themselves only, these women harm both themselves and them who behold them. Wherefore we should fly both from the one pest and from the other, keeping at distance enough and to spare. For so He not only commanded to make no display, but even to seek to be concealed. Which thing He had done before likewise.
And whereas in the matter of almsgiving, He did not put it simply, but having said, "Take heed not to do it before men," He added, "to be seen of them;" yet concerning fasting and prayer, He made no such limitation. Why could this have been? Because for almsgiving to be altogether concealed is impossible, but for prayer and fasting, it is possible.
As therefore, when He said, "Let not thy left hand know what thy right hand doeth," it was not of hands that He was speaking, but of the duty of being strictly concealed from all; and as when He commanded us to enter into our closet, not there alone absolutely, nor there primarily, did He command us to pray, but He covertly intimated the same thing again; so likewise here, in commanding us "to be anointed," He did not enact that we positively must anoint ourselves; for then we should all of us be found transgressors of this law; and above all, surely, they who have taken the most pains to keep it, the societies of the monks, who have taken up their dwelling on the mountains. It was not this then that He enjoined, but, forasmuch as the ancients had a custom to anoint themselves continually, when they were taking their pleasure and rejoicing (and this one may see clearly from David(1) and from Daniel);(2) He said that we were to anoint ourselves, not that we should positively do this, but that by all means we might endeavor, with great strictness, to hide this our acquisition. And to convince thee that so it is, He Himself, when by action exhibiting what He enjoined in words, having fasted forty days, and fasted in secret, did neither anoint nor wash Himself: nevertheless, though He did not these things, He most assuredly fulfilled the whole without vainglory. It is this then that He enjoins on us likewise, both bringing before us the hypocrites, and by a twice repeated charge dissuading the hearers.
And somewhat else He signified by this name, this of hypocrites,(3) I mean. That is, not only by the ridiculousness of the thing, nor by its bringing an extreme penalty, but also by showing that such deceit is but for a season, doth He withdraw us from that evil desire. For the actor seems glorious just so long as the audience is sitting; or rather not even then in the sight of all. For the more part of the spectators know who it is, and what part he is acting. However, when the audience is broken up, he is more clearly discovered to all. Now this, you see, the vainglorious must in all necessity undergo. For even here they are manifest to the majority, as not being that which they appear to be, but as wearing a mask only; but much more will they be detected hereafter, when all things appear "naked and open."(4)
And by another motive again He withdraws them from the hypocrites, by showing that His injunction is light. For He doth not make the fast more strict, nor command us to practise more of it, but not to lose the crown thereof. So that what seems hard to bear, is common to us and to the hypocrites, for they also fast; but that which is lightest, namely, not to lose the reward after our labors, "this is what I command," saith He; adding nothing to our toils, but gathering our wages for us with all security, and not suffering us to go away unrewarded, as they do. Nay, they will not so much as imitate them that wrestle in the Olympic games, who although so great a multitude is sitting there, and so many princes, desire to please but one, even him who adjudges the victory amongst them; and this, though he be much their inferior. But thou, though thou hast a twofold motive for displaying the victory to Him, first, that He is the person to adjudge it, and also, that He is beyond comparison superior to all that are sitting in the theatre,--thou art displaying it to others, who so far from profiting, do privily work thee the greatest harm.
However, I do not forbid even this, saith He. Only, if thou art desirous to make a show to men, also, wait, and I will bestow on thee this too in fuller abundance, and with great profit. For as it is, this quite breaks thee off from the glory which is with me, even as to despise these things unites thee closely; but then shalt thou enjoy all in entire security; having, even before that last, no little fruit to reap in this world also, namely, that thou hast trodden under foot all human glory, and art freed from the grievous bondage of men, and an become a true worker of virtue. Whereas now, as long at least as thou art so disposed, if thou shouldest be in a desert, thou wilt be deserted by all thy virtue, having none to behold thee. This is to act as one insulting virtue itself, if thou art to pursue it not for its own sake, but with an eye to the ropemaker, and the brazier, and the common people of the baser sort, that the bad and they that are far removed from virtue may admire thee. And thou art calling the enemies of virtue to the display and the sight thereof, as if one were to choose to live continently, not for the excellency of continence, but that he might make a show before prostitutes. Thou also, it would seem, wouldest not choose virtue, but for the sake of virtue's enemies; whereas thou oughtest indeed to admire her on this very ground, that she hath even her enemies to praise her,--yet to admire her (as is meet), not for others, but for her own sake. Since we too, when we are loved not for our own, but for others' sake, account the thing an insult. Just so I bid thee reckon in the case of virtue as well, and neither to follow after her for the sake of others, nor for men's sake to obey God; but men for God's sake. Since if thou do the contrary, though thou seem to follow virtue, thou hast provoked equally with him who follows her not. For just as he disobeyed by not doing, so thou by doing unlawfully.
2 "Lay not up for yourselves treasures upon earth."(5) Thus, after He hath east out the disease of vainglory, and not before, He seasonably introduces His discourse of voluntary poverty.(1) For nothing so trains men to be fond of riches, as the fondness for glory. This, for instance, is why men devise those herds of slaves, and that swarm of eunuchs, and their horses with trappings of gold, and their silver tables, and all the rest of it, yet more ridiculous; not to satisfy any wants, nor to enjoy any pleasure, but that they may make a show before the multitude.
Now above He had only said, that we must show mercy; but here He points out also how great mercy we must show, when He saith, "Lay not up treasure." For it not being possible at the beginning to introduce all at once His discourse on contempt of riches, by reason of the tyranny of the passion, He breaks it up into small portions, and having set free the hearer's mind, instills it therein, so as that it shall become acceptable. Wherefore, you see, He said first "Blessed are the merciful;" and after this "Agree with thine adversary;" and after that again, "If any one will sue thee at the law and take thy coat, give him thy cloak also;" but here, that which is much greater than all these. For there His meaning was, "if thou see a law-suit impending, do this; since to want and be freed from strife, is better than to possess and strive;" but here, supposing neither adversary nor any one at law with thee, and without all mention of any other such party, He teaches the contempt of riches itself by itself, implying that not so much for their sake who receive mercy, as for the giver's sake, He makes these laws: so that though there be no one injuring us, or dragging us into a court of justice, even so we may despise our possessions, bestowing them on those that are in need.
And neither here hath He put the whole, but even in this place it is gently spoken; although He had in the wilderness shown forth to a surpassing extent His conflicts in that behalf.(2) However He doth not express this, nor bring it forward; for it was not yet time to reveal it; but for a while He searches out for reasons, maintaining the place of an adviser rather than a lawgiver, in His sayings on this subject.
For after He had said, "Lay not up treasures upon the earth." He added, "where moth and rust doth corrupt, and where thieves break through and steal."
For the present He signifies the hurtfulness of the treasure here, and the profit of what is there, both from the place, and from the things which mar it. And neither at this point doth He stop, but adds also another argument.
And first, what things they most fear, from these He urges them. For "of what art thou afraid?" saith He: "lest thy goods should be spent, if thou give alms? Nay, then give alms, and so they will not be spent; and, what is more, so far from being spent, they will actually receive a greater increase; yea, for the things in heaven are added unto them."
However, for a time He saith it not, but puts it afterwards. But for the present, what had most power to persuade them, that He brings forward, namely, that the treasure would thus remain for them unspent.
And on either hand He attracts them. For He said not only, "If thou give alms, it is preserved:" but He threatened also the opposite thing, that if thou give not, it perishes.
And see His unspeakable prudence. For neither did He say, "Thou dost but leave them to others;" since this too is pleasant to men: He alarms them however on a new ground, by signifying that not even this do they obtain: since though men defraud not, there are those which are sure to defraud, "the moth" and "the rust." For although this mischief seem very easy to restrain, it is nevertheless irresistible and uncontrollable, and devise what thou wilt, thou wilt be unable to check this harm.
"What then, doth moth(3) make away with the gold?" Though not moth,(3) yet thieves do. "What then, have all been despoiled?" Though not all, yet the more part.
3. On this account then He adds another argument, which I have already mentioned, saying,
"Where the man's treasure is, there is his heart also."(4)
For though none of these things should come to pass, saith He, thou wilt undergo no small harm, in being nailed to the things below, and in becoming a slave instead of a freeman, and casting thyself out of the heavenly things, and having no power to think on aught that is high, but all about money, usuries and loans, and gains, and ignoble traffickings. Than this what could be more wretched? For in truth such an one will be worse off than any slave, bringing upon himself a most grievous tyranny, and giving up the chiefest thing of all, even the nobleness and the liberty of man. For how much soever any one may discourse unto thee, thou wilt not be able to hear any of those things which concern thee, whilst thy mind is nailed down to money; but bound like a dog to a tomb, by the tyranny of riches, more grievously than by any chain, barking at all that come near thee, thou hast this one employment continually, to keep for others what thou hast laid up. Than this what can be more wretched?
However, forasmuch as this was too high for the mind of His hearers, and neither was the mischief within easy view of the generality, nor the gain evident, but there was need of a spirit of more self-command to perceive either of these; first, He hath put it after those other topics, which are obvious, saying, "Where the man's treasure is, there is his heart also;" and next He makes it clear again, by withdrawing His discourse from the intellectual to the sensible, and saying,
"The light of the body is the eye."(1)
What He saith is like this: Bury not gold in the earth, nor do any other such thing, for thou dost but gather it for the moth, and the rust, and the thieves. And even if thou shouldest entirely escape these evils, yet the enslaving of thine heart, the nailing it to all that is below, thou wilt not escape: "For wheresoever thy treasure may be, there is thine heart also." As then, laying up stores in heaven, thou wilt reap not this fruit only, the attainment of the rewards for these things, but from this world thou already receivest thy recompence, in getting into harbor there, in setting thine affections on the things that are there, and caring for what is there (for where thou hast laid up thy treasures, it is most clear thou transferrest thy mind also); so if thou do this upon earth, thou wilt experience the contrary.
But if the saying be obscure to thee, hear what comes next in order. "The light of the body is the eye; if therefore thine eye be single, thy whole body shall be full of light. But if thine eye be evil, thy whole body shall be full of darkness. But if the light that is in thee be darkness, how great is the darkness He leads His discourse to the things which are more within the reach of our senses. I mean, forasmuch as He had spoken of the mind as enslaved and brought into captivity, and there were not many who could easily discern this, He transfers the lesson to things outward, and lying before men's eyes, that by these the others also might reach their understanding. Thus, "If thou knowest not," saith He, "what a thing it is to be injured in mind, learn it from the things of the body; for just what the eye is to the body, the same is the mind to the soul." As therefore thou wouldest not choose to wear gold, and to be clad in silken garments, thine eyes withal being put out, but accountest their sound health more desirable than all such superfluity (for, shouldest thou lose this health or waste it, all thy life besides will do thee no good): for just as when the eyes are blinded, most of the energy of the other members is gone, their light being quenched; so also when the mind is depraved, thy life will be filled with countless evils:(3)--as therefore in the body this is our aim, namely, to keep the eye sound, so also the mind in the soul. But if we mutilate this, which ought to give light to the rest, by what means are we to see clearly any more? For as he that destroys the fountain, dries up also the river, so he who hath quenched the understanding hath confounded all his doings in this life. Wherefore He saith, "If the light that is in thee be darkness, how great is the darkness?"(2)
For when the pilot is drowned, and the candle is put out, and the general is taken prisoner; what sort of hope will there be, after that, for those that are under command?
Thus then, omitting now to speak of the plots to which wealth gives occasion, the strifes, the suits (these indeed He had signified above, when He said, "The adversary shall deliver thee to the judge, and the judge to the officer"); and setting down what is more grievous than all these, as sure to occur, He so withdraws us from the wicked desire. For to inhabit the prison is not nearly so grievous, as for the mind to be enslaved by this disease; and the former is not sure to happen, but the other is connected as an immediate consequent with the desire of riches. And this is why He puts it after the first, as being a more grievous thing, and sure to happen.
For God, He saith, gave us understanding, that we might chase away all ignorance, and have the right judgment of things, and that using this as a kind of weapon and light against all that is grievous or hurtful, we might remain in safety. But we betray the gift for the sake of things superfluous and useless. For what is the use of soldiers arrayed in gold, when the general is dragged along a captive? what the profit of a ship beautifully equipped, when the pilot is sunk beneath the waves? what the advantage of a well-proportioned body, when the sight of the eyes is stricken out? As therefore, should any one cast into sickness the physician (who should be in good health, that he may end our diseases), and then bid him lie on a silver couch, and in a chamber of gold, this will nothing avail the sick persons; even so, if thou corrupt the mind (which hath power to put down our passions),(1) although thou set it by a treasure, so far from doing it any good, thou hast inflicted the very greatest loss, and hast harmed thy whole soul.
4. Seest thou how by those very things, through which most especially men everywhere affect wickedness, even by these most of all He deters them from it, and brings them back to virtue? "For with what intent dost thou desire riches?" saith He; "is it not that thou mayest enjoy pleasure and luxury? Why now, this above all things thou wilt fail to obtain thereby, it will rather be just contrary." For if, when our eyes are stricken out, we perceive not any pleasant thing, because of such our calamity; much more will this be our case in the perversion and maiming of the mind.
Again, with what intent dost thou bury it in the earth? That it may be kept in safety? But here too again it is the contrary, saith He.
And thus, as in dealing with him that for vainglory fasts and gives alms and prays, by those very things which he most desires He had allured him not to be vainglorious:--"for with what intent," saith He, "dost thou so pray and give alms? for love of the glory that may be had from men? then do not pray thus," saith He, "and so thou shalt obtain it in the day that is to come:"--so He hath taken captive the covetous man also, by those things for which he was most earnest. Thus: "what wouldest thou?" saith He, "to have thy wealth preserved, and to enjoy pleasure? Both these things I will afford thee in great abundance, if thou lay up thy gold in that place, where I bid thee."
It is true that hereafter He displayed more clearly the evil effect of this on the mind, I mean, when He made mention of the thorns;(2) but for the present, even here He hath strikingly intimated(3) the same, by representing him as darkened who is beside himself in this way.
And as they that are in darkness see nothing distinct, but if they look at a rope, they suppose it to be a serpent, if at mountains and ravines, they are dead with fear; so these also: what is not alarming to them that have sight, that they regard with suspicion. Thus among other things they tremble at poverty: or rather not at poverty only, but even at any trifling loss. Yea, and if they should lose some little matter, those who are in want of necessary food do not so grieve and bewail themselves as they. At least many of the rich have come even to the halter, not enduring such ill fortune: and to be insulted also, and to be despitefully used, seems to them so intolerable, that even because of this again many have actually torn themselves from this present life. For to everything wealth had made them soft, except to the waiting on it. Thus, when it commands them to do service unto itself, they venture on murders, and stripes, and revilings, and all shame. A thing which comes of the utmost wretchedness; to be of all men most effeminate, where one ought to practise self-command, but where more caution was required, in these cases again to become more shameless and obstinate. Since in fact the same kind of thing befalls them, as one would have to endure who had spent all his goods on unfit objects. For such an one, when the time of necessary expenditure comes on, having nothing to supply it, suffers incurable evils, forasmuch as all that he had hath been ill spent beforehand.
And as they that are on the stage, skilled in those wicked arts, do in them go through many things strange and dangerous, but in other necessary and useful things none so ridiculous as they; even so is it with these men likewise. For so such as walk upon a stretched rope, making a display of so much courage, should some great emergency demand daring or courage, they are not able, neither do they endure even to think of such a thing. Just so they likewise that are rich, daring all for money, for self-restraint's sake endure not to submit to anything, be it small or great. And as the former practise both a hazardous and fruitless business; even so do these undergo many dangers and downfalls, but arrive at no profitable end. Yea, they undergo a twofold darkness, both having their eyes put out by the perversion of their mind, and being by the deceitfulness of their cares involved in a great mist. Wherefore neither can they easily so much as see through it. For he that is in darkness, is freed from the darkness by the mere appearance of the sun; but he that hath his eyes mutilated not even when the sun shines; which is the very case of these men: not even now that the Sun of Righteousness hath shone out, and is admonishing, do they hear, their wealth having closed their eyes. And so they have a twofold darkness to undergo, part from themselves, part from disregard to their teacher.
5. Let us then give heed unto Him exactly, that though late we may at length recover our sight. And how may one recover sight? If thou learn how thou wast blinded. How then wast thou blinded? By thy wicked desire. For the love of money, like an evil humor(1) which hath collected upon a clear eyeball, hath caused the cloud to become thick.
But even this cloud may be easily scattered and broken, if we will receive the beam of the doctrine of Christ; if we will hear Him admonishing us, and saying, "Lay not up for yourselves treasures upon earth."
"But," saith one, "what avails the hearing to me, as long as I am possessed by the desire?" Now in the first place, there will be power in the continual hearing to destroy even the desire. Next, if it continue to possess thee, consider that this thing is not really so much as a desire. For what sort of desire is this, to be in grievous bondage, and to be subject to a tyranny, and to be bound on all sides, and to dwell in darkness, and to be full of turmoil, and to endure toils without profit, and to keep thy wealth for others, and often for thy very enemies? with what sort of desire do these things agree? or rather of what flight and aversion are they not worthy? What sort of desire, to lay up treasure in the midst of thieves? Nay, if thou dost at all desire wealth, remove it where it may remain safe and unmolested. Since what you are now doing is the part of one desiring, not riches, surely, but bondage, and affront,(2) and loss, and continual vexation. Yet thou, were any one among men on earth to show thee a place beyond molestation, though he lead thee out into the very desert, promising security in the keeping of thy wealth,--thou art not slow nor backward; thou hast confidence in him, and puttest out thy goods there; but when it is God instead of men who makes thee this promise, and when He sets before thee not the desert, but Heaven, thou acceptest the contrary. Yet surely, how manifold soever be their security below, thou canst never become free from the care of them. I mean, though thou lose them not, thou wilt never be delivered from anxiety lest thou lose. But there thou wilt undergo none of these things: and mark, what is yet more, thou dost not only bury thy gold, but plantest it. For the same is both treasure and seed; or rather it is more than either of these. For the seed remains not for ever, but this abides perpetually. Again, the treasure germinates not, but this bears thee fruits which never die.
6. But if thou tellest me of the time, and the delay of the recompence, I too can point out and tell how much thou receivest back even here: and besides all this, from the very things of this life, I will try to convict thee of making this excuse to no purpose. I mean, that even in the present life thou providest many things which thou art not thyself to enjoy; and should any one find fault, thou pleadest thy children and their children, and so thinkest thou hast found palliation enough for thy superfluous labors. For when in extreme old age thou art building splendid houses, before the completion of which (in many instances) thou wilt have departed; when thou plantest trees, which will bear their fruit after many years;(3) when thou art buying properties and inheritances, the ownership of which thou wilt acquire after a long time, and art eagerly busy in many other such things, the enjoyment whereof thou wilt not reap; is it indeed for thine own sake, or for those to come after, that thou art so employed? How then is it not the utmost folly, here not at all to hesitate(4) at the delay of time; and this though thou art by this delay to lose all the reward of thy labors: but there, because of such waiting to be altogether torpid; and this, although it bring thee the greater gain, and although it convey not thy good things on to others, but procure the gifts for thyself.
But besides this, the delay itself is not long; nay, for those things are at the doors, and we know not but that even in our own generation all things which concern us may have their accomplishment, and that fearful day may arrive, setting before us the awful and incorruptible tribunal. Yea, for the more part of the signs are fulfilled, and the gospel moreover hath been preached in all parts of the world, and the predictions of wars, and of earthquakes, and of famines, have come to pass, and the interval is not great.
But is it that thou dost not see any signs? Why, this self-same thing is a very great sign. For neither did they in Noah's time see any presages of that universal destruction, but in the midst of their playing, eating, marrying, doing all things to which they were used, even so they were overtaken by that fearful judgment. And they too in Sodom in like manner, living in delight, and suspecting none of what befell them, were consumed by those lightnings, which then came down upon them.
Considering then all these things, let us betake ourselves unto the preparation for our departure hence.
For even if the common day of the consummation never overtake us, the end of each one is at the doors, whether he be old or young; and it is not possible for men after they have gone hence, either to buy oil any more, or to obtain pardon by prayers, though he that entreats be Abraham,(1) or Noah, or Job, or Daniel.(2)
While then we have opportunity, let us store up for ourselves beforehand much confidence, let us gather oil in abundance, let us remove all into. Heaven, that in the fitting time, and when we most need them, we may enjoy all: by the grace and love towards man of our Lord Jesus Christ, to whom be the glory, and the might, now and always, and forever and ever. Amen.