> Chapter 6 > Chapter 7 > Chapter 8 > Chapter 9 > Chapter 10 > Chapter 11 > Chapter 12 > Chapter 13 > Chapter 14 > Chapter 15 > Chapter 16 > Chapter 17 > Chapter 18 > Chapter 19 > Chapter 20 > Chapter 21 > Chapter 22 > Chapter 23 > Chapter 24 > Chapter 25 > Chapter 26 > Chapter 27 > Chapter 28 >
Matthew 5:1-2.
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 has 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, 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 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 But when you hear 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, and consisted moreover of such as creep on the ground, 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: and Matthew too, clearly declaring the same, wrote, 2. Whence then does He begin? And what kind of foundations of His new polity does 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, However, that this may be yet plainer, and to inform you that you have great interest in His sayings, and so indeed has all mankind, if any choose to give heed; hear how He begins these wondrous words.
What is meant by But why said he not, 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, 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
And He does not introduce what He says 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, 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,
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, 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, Next, what is the reward for these? 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 you will be comforted, mourn: and think not this a dark saying. For when God does comfort, though sorrows come upon you by thousands like snow-flakes, you will be above them all. Since in truth, as the returns which God gives are always far greater than our labors; so He has 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 does 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. Thus He does not incite us by means of the future blessings only, but of the present also, for the sake of the grosser sort of His hearers, and such as before the future seek those others. Thus, for example, further on also He said,
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, Thus accordingly Christ also with the things spiritual has mingled the sensible. For whereas the meek man is thought to lose all his own, He promises the contrary, saying, And besides, since in the Old Testament the prophet used to say continually, And this He says, 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 does He exclude such as are in the present life; nor again in promising such as are in our life, does He limit his promise to that kind. For He says, 6.
What sort of righteousness? He means either the whole of virtue, or that particular virtue which is opposed to covetousness. 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, Then He appoints the prize, again from things sensible; saying, But if they who covet not other men's goods enjoy so great abundance, much more they who give up their own.
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? 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.
Behold again the reward is spiritual. Now He here calls 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 has 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 they had shown in regard of their goods, he says, 7.
Here He not only takes away altogether our own strife and hatred among 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.
Yea, for this became the work of the Only Begotten, to unite the divided, and to reconcile the alienated. Then, lest you should imagine peace in all cases a blessing, He has added,
That is, for virtue's sake, for succor given to others, and for godliness: it being ever His wont to call by the name of
As if He said, However, lest you should think that the mere fact of being evil spoken of makes men blessed, He has 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: Since on this account He has set His blessing on them all, that you might 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, 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 Thus also Paul writing to the Thessalonians, says, And whereas in the other beatitudes, He said, At the same time He here also covertly signifies His own dignity, and His equality in honor with Him who begot Him. For Next, declaring that this above all profits them, and makes them glorious, He did not say, 9. Now in this place He says, And again He says, And David also, letting pass all that he had suffered, sought of God a retribution for the calumny alone. For, 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, After this, lest any one should say, And observe too, after how many commandments He has 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 has woven a sort of golden chain for us. Thus, first, he that is 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,
Matthew 5:13 Implying, that of absolute necessity He enjoins all this. For 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, 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. Do you see how by degrees He indicates their superiority to the very prophets? In that He says 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 them, as salt, even so they became dear to all men.
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, 11. After this He leads on to another, a higher image.
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, 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. But here He seems to me to be also training them to boldness of speech. For to say, 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,
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, 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? Do you command us to live for display and vain glory? Far from it; I say not this; for I did not say, Hence also He comforts them more abundantly. For, 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 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 you, be not at all troubled thereat, nor because they revile you in public, regard it; but search into their conscience, and you shall see them applauding and admiring you, 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, you shall have from God the greater praise and admiration. Grieve not now, I pray you, neither despond; since the very apostles were to some a 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 there. 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? And what excuse after this shall we have, if the fear of God avail not so much with us, 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 does 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, Have you not heard how many, and how great precepts Christ enjoined? Now when will you be able to fulfill one of those commandments, while you leave all, and go 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, you add even injustice, removing landmarks, taking away houses by violence, aggravating poverty, increasing hunger, when will you be able to set your foot on these thresholds? 13. But sometimes you show mercy to the poor. I know it as well as you. But even in this again great is the mischief. For you do this either in pride or in vainglory, so as not to profit even by your good deeds. What can be more wretched than this, to be making your shipwreck in the very harbor? To prevent this, when you have done any good action, seek not thanks from me, that you may have God your debtor. For, You have your 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? Do you see not His unspeakable treasures? Do you see not His indescribable munificence? Lay hold then on Him, and make your 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 you no more; nay, He justly finds fault, saying, For although man received it, it was God that commanded you to bestow; and His will is to be Himself, and in the original sense, debtor, and surety, affording you ten thousand occasion to demand the debt of Him from every quarter. Do not then let go so great facility and abundance, and seek to receive of me who have nothing. Why, to what end do you display to me your mercy shown to the poor. What! Was it I that said to you, Give? Was it from me that you heard this; that you should demand it back of me? He Himself has said,
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 re ward, and still more have sighs. And this the blessed Job said; 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? You see men reviled, tearing each other to pieces, rending their clothes, smiting each other's faces, and do you endure to stand by quietly? What! Is it a bear that is fighting? A wild beast? A serpent? It is a man, one who has in every respect fellowship with you: a brother, a member. Ephesians 4:25 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, to take pleasure in such calamities; for those that are mere refuse, for asses without reason. You see a man behaving himself unseemly, and do you not account the unseemliness your own? Do you not interpose, and scatter the devil's troop, and put an end to men's miseries?
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 near, therefore, and stretch forth the hand, you that are sober to him that is drunken. For there is a drunkenness of wrath too, and that more grievous than the drunkenness of wine. Do you see 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 then, and put a stop to the evil; pull out them that are drowning, though you 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 terrified; for you have many to help you, and stretch forth the hand, if you furnish but a beginning; and above all you surely have with you the God of peace. And if you will first turn aside the flames, many others also will follow, and of what they do well, you will yourself receive the reward. Hear what precept Christ gave to the Jews, creeping as they did upon the earth: 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: you, seeing one fallen not among thieves, but among 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:— are you slow to do it? And holdest back, and hurriest by cruelly and unmercifully? And how do you think, 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. Are you inflicting blows? Tell me; and kicking, and biting? Are you become a wild boar, and a wild ass? And are you not ashamed? Do you not blush at thus being changed into a wild beast, and betraying your own nobleness? For though you be poor, you are free; though you be a working man, you are a Christian. Nay, for this very reason, that you are poor, you should 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 you, not having the pleasure of wealth, go about gathering to yourself the evils of wealth, enmities, and strifes, and fightings; and takest your brother by the throat, and go about to strangle him, and throwest him down publicly in the sight of all men: and do you not think that you are yourself 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 has left free to us all in common; nor our very nature; but wrath and the love of money sweeps all away. Have you 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? Have you not trembled at the example? Have you no fear, lest you 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 you of your accord to excuse him, that you may receive the whole of God? But now you do all things, and art violent, and contentious, to have none of your debts forgiven you; and while you are thinking to do despite unto your neighbor, you are thrusting the sword into yourself, so increasing your punishment in hell: whereas if you will show a little self-command here, you make your 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 you, either for money, or for trespasses, let them all go free, and require of God the recompense of such your magnanimity. For so long as they continue indebted to you, you can not have God your debtor. But if you let them go free, you will be able to detain your 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 you arresting your debtor, had called upon you to let him go free, and transfer to himself your account with the other: he would not choose to be unfair 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.
Why, who suspected this? Or who accused Him, that He should make a defense against this charge? Since surely from what had gone before 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, For although they fulfilled not the law, yet nevertheless they were possessed with much conscientious regard to it; and while 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 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 does 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 says, 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 begot Him, He, to correct this suspicion, added, 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 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, 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, 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 has used abundance for correction beforehand. For neither was it once only that He said, Now this not only obstructs the obstinacy of the Jews, but stops also the mouths of those heretics, 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, 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, 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 says to John, 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, 4. But if any one will inquire accurately, he will find also another, a third sense, in which this has 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, 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, But there He set down the rewards of them that do right, here rather the punishments of them who neglect practice. Wherefore as in that place He said, 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,
Now what He says 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 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. 5.
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 if He were threatening with regard to the ancient laws, how said He, But of what kind was the required excess? Not to be angry, not even to look upon a woman unchastely. For what cause then does He call these commandments But when you hear, Knowing then His threat as we do, let us neither ourselves transgress, nor discourage such as are disposed to keep these things.
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 6.
Here by righteousness He means the whole of virtue; even as also discoursing of Job, He said, But observe, I pray you, the increase of grace; in that He will have His newly-come disciples better than the teachers in the old covenant. For by 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 does not, you see, find fault with the old law, but will have it made stricter. Whereas, had it been evil, 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, does it not bring us into the Kingdom? It does 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 does bring in one and all. Yea, for So that from all considerations it is clear, that not from any badness in itself does 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 does 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. 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 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 does He Himself say?
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, Wherefore He has 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, And it is well that He does 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.
Do you see authority in perfection? Do you see a bearing suited to a legislator? Why, which among prophets ever spoke on this wise? Which among righteous men? Which among patriarchs? None; but, Let us now ask those who reject the law, 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 In the next place, they criticise the law in the old covenant, which bids put out 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 has 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, you say, Because He commanded to pluck out 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, 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 has 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 you transfer these examples to the law likewise; for He that commands to pluck out Do you see not, how the commandments, so far from coming of cruelty, come rather of abounding mercy? And if on account of these you call the Lawgiver grievous, and hard to bear with; tell me which sort of command is the more toilsome and grievous, 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: But if he receive not this, who is diseased with the Manichæan doctrines, let him hear Paul saying the very same in another place, And to prove to you that it was of one and the same mildness; in the one He says,
For as in that case He checks him that does the wrong with the fear of this suffering, even so also in this. 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. Next, because this passion is even useful, if we know how to use it at the suitable time. 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 Being angry then is not a transgression, but being so unseasonably. For this cause the prophet also said, 10. By the council in this place He means the tribunal of the Hebrews: and He has mentioned this now, on purpose that He might not seem everywhere to play the stranger and innovator. But this word,
To many this commandment has 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, does the commandment seem overburdensome? Do you not know 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. Regard not then its being a mere word, but whether it have not much danger, this do thou inquire. Are you 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 does 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 does 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, 11. And see how He proceeds little by little in His punishments, all but excusing Himself unto you, and signifying that His desire indeed is to threaten nothing of the kind, but that we drag Him on to such denunciations. For observe: 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 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 does 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, 12. Neither does 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
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? With what motive then does 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 does not receive even that other; next, He is imposing such a necessity of reconciliation, as admits of no excuse. For whoso has 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, to run unto him who has been grieved, and do away the enmity. For this cause He has also expressed it all most significantly, to alarm and thoroughly to awaken him. Thus, when He had said, Let the initiated hear this, as many as draw near in enmity: and let the uninitiated hear too: yea, for the saying has some relation to them also. For they too offer a gift and a sacrifice: prayer, I mean, and almsgiving. For as to this also being a sacrifice, hear what the prophet says: 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 says, Or rather, even here too He seems to me to be sending the injured person: and for some such reason He said not, And He said not, When you have suffered any of the greater wrongs, then be reconciled; but, For this cause Paul also, when urging us in another way to reconciliation, said, 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 says, 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:
That is, that you may not say, And see here also how He hastens him; for having said, But what is it 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 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 does, 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, 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 your mind that you are 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 does it grow. When therefore the custom of evil things, and the desire of wealth, keep on bewitching you; do thou war against them with that mode of thinking which tells us, 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 has sufficient security for all his life; consider how great will he be, who has 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 has made virtue easy, assisting us everywhere, and putting His hand to our work. And if you will only contribute a little zeal, everything else follows. For to this end He will have you too to labor a little, even that the victory may be yours also. And just as a king would have his own son present indeed in the array; he would have him shoot with the bow, and show himself, that the trophy may be reckoned his, while he achieves it all Himself: even so does God in our war against the devil: He requires of you one thing alone, that you show forth a sincere hatred against that foe. And if you 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 you only stripping yourself and prepared against it, He comes quickly to you, and makes all things easy, and sets you 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, In order then that we too may establish ourselves in this habit, let us order ourselves each day by what has been said, and Matthew 5:27-28.
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.
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. 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, You have heard that it was said to them of old time, 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, little by little, unto the word of His doctrine. For it is said, 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 does here also, punishing even the unchaste look: to teach you wherein lies what He had more than the scribes. Accordingly, He says,
In the next place, He does 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, Why then did He not make a distinction here also? Nay, very great is the distinction which, if you attend, you will see here also included. For He said not simply, What now can they say, who have those virgin inmates? 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 Job 31:1 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 able to repulse him, now that we have brought him into our inmost parts, and have thrown our mind open unto him. Therefore He says, 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, For not at all to this end did God make you eyes, that you should thereby introduce adultery, but that, beholding His creatures, you should admire the Artificer. Just then as one may feel wrath at random, so may one cast looks at random; that is, when you do it for lust. Rather, if you desire to look and find pleasure, look at your own wife, and love her continually; no law forbids that. But if you are to be curious about the beauties that belong to another, you are injuring both your wife by letting your eyes wander elsewhere, and her on whom you have looked, by touching her unlawfully. Since, although you have not touched her with the hand, yet have you caressed her with your 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 has shot the dart is flown away, while the wound even so remains. Or rather, it is not she who has shot the dart, but you gave yourself the fatal wound, by your 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. But if you desire to hear also His rebuke for them in particular, listen to Isaiah, Isaiah 3:16 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 also, setting many laws for them; and both about garments, and ornaments of gold, and plaiting of hair, and luxurious 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 says, 3. Wherefore also He subjoins,
Thus, lest you should say, 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 while he neither saves himself, nor fails to destroy you 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? Romans 9:3 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, But that you may see yet more clearly the profit of this law; let us, if you please, try what has been said, in the case of the body itself, by way of supposition. I mean, if choice were given, and you must either, keeping your eye, be cast into a pit and perish, or plucking it out, preserve the rest of your body; would you 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 you by his friendship should continue incurable, his being thus cut off will both free you from all mischief, and he also will himself be delivered from the heavier charges, not having to answer for your destruction along with his own evil deeds. Do you see 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 connection 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 has uttered words beyond number about love, that in either way you might learn His providence, and how from every source He seeks your profit. 4. 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, Deuteronomy 24:1-4 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 And observe Him everywhere addressing His discourse to the man. Thus, And if He discourse not at all unto her concerning these things, marvel not; for the woman is rather a weak creature. 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 you, His former sayings, on what terms He had blessed His hearers; and you will 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 has lightened the enactment: forasmuch as even for him He leaves one manner of dismissal, when He says, Do you see 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, lest you being told, 5.
Why did He go straightway not to theft, but to false witness, passing over that commandment? Because he that steals, does 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 has overthrown the other sin likewise: since falsehood comes of stealing. But what means, Next, to lead them farther away from swearing by God, He says, But mark, I pray you, 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 has assigned this cause, which we have mentioned, which again would pass on to the glory of God. For He neither said,
Here again, not as wondering at man, has 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 you are not master even of yourself, and of course therefore not of the oaths made by your head. For if no one would give up his own child to another, much more will not God give up His own work to you. For though it be your head, yet is it the property of another; and so far from being master thereof, you shall not be able to do with it, no not the least thing of all. For He said not,
Yea, for first with respect to your wife you will say, And besides, you will never have compulsion to undergo at all. For he that has hearkened unto those former blessings, and has 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.
What is it then that
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 you will, 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 has 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 says, 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 says these things; but with regard to the Jews, who were insensible and persevered in the same ways, He has 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
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 has 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. Do you see 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 have become a man, it is disgraceful. Would you 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. Numbers 25:8 For that killing is a work of him whom I just now mentioned, hear what Christ says; 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
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 your noble earnestness; for in truth the things are not grievous, which are enjoined. What trouble is it, I pray you, 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 your habit; for this very reason most of all do I say, that your doing right is easy. For if you bring yourself to another habit, you had 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. 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, This therefore I also now say unto you; consider the philosophers of the Greeks; and then you 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 you should reply, When therefore you are beginning to correct this, though you should transgress your law a first, a second, a third, a twentieth time, do not despair, but rise up again, and resume the same diligence, and you will 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 has been said? 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 you praise what I say, but doest not what you applaud, 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 you 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: 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 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, 1 Samuel 3:13 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 you 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, you 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. Matthew 5:38-40.
Do you see 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 has 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 has 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 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 has done these deeds, but the evil one. For this cause he has also subjoined,
Now whereas at the beginning He said, And this He says, 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 says, 2.
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. 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, 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,
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 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 you signify to him, that to you it is easy to give even what he does not ask: while you bring 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 you give, and abstainest from suing, you have sought your own advantage only; but if you give him some other thing, you have 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 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 has set you 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 has done no despite. Yea, for thus you yourself also will be had in more respect and reverence, if you signify that you gave freely and were not robbed. Make therefore his sin, through your moderation, an instance of your own bounty. 3. And if you think this a great thing, wait, and you will see clearly, that neither yet have you attained to perfection. For not even here does He stop with you, who is laying down the laws of patient endurance, but He proceeds even further, thus saying,
Do you see the height of self-denial? In this at least, that after giving your coat, and your cloak, not even if your enemy should wish to use your naked body for hardships and labors, not even so (says 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, For if the things of which He spoke 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 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 has bidden us act. For
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 4. See how He has 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 you to go one; in order that you might receive with all facility that which is much more than these. 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. Do you see how many steps He has ascended, and how He has 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 has begun, to vindicate one's self by equal retaliation; a third, not to do unto him that is vexing us the same that one has 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 has done so; a seventh, even to love him; an eighth, to do him good also; a ninth, to entreat God Himself on his behalf. Do you see, what height of self-command? Wherefore glorious too, as we see, is the reward which it has. That is, because the thing enjoined was great, and needed a fervent 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 says, And observe, I pray you, how neither in this place, nor in the preceding parts, does He call Him His own Father, but in that instance, 5. Then, bringing the likeness yet closer, He says,
Hate not then the man that does you wrong, who is procuring you such good things, and bringing you to so great honor. Curse not him that uses you despitefully; for so have you undergone the labor, but art deprived of the fruit; you will 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. 6. But have you been greatly wronged? Nay, what have you endured like your 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 you have been greatly wronged, for this very cause most of all do thou do him good, that you may both make your own crown more glorious, and set your 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 you too have the same mind touching them that are plotting against you, and do thou so treat them that are injuring you. 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 cast 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 you the greatest thankfulness; when he is at rest, then he will know clearly from how great trouble you have released him. But why do I speak of the thanks from him? For God will straightway crown you, and will requite you with ten thousand honors, because you have freed your brother from a grievous disease; and that brother too will honor you as a master, ever reverencing your forbearance. Do you see 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 you to be a man in comparison. 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 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 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 says, 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, And to signify that He requires nothing very overpowering, but a little more than was accustomed, He says,
Matthew 5:47 Yet nevertheless He stops not the discourse at this, but makes it end with His rewards, and those good hopes, saying,
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 cast 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 has a great blessing, they have no zeal; but what is ridiculous, that they follow after. Wherefore now do you not address him first? For this cause then let us anticipate them. Since we who are commanded to take blows, and be compelled to journey, 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. And together with this, consider that other point also; that when he despises you, he is at that very moment employed in procuring to you a greater reward. Since for God's sake you submit to it, because you have 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 time, 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. |
Home > Gospel of Matthew Commentary > St. John Chrysostom on Matthew > Chapter 1 > Chapter 2 > Chapter 3 > Chapter 4 >