"And Jesus seeing the multitudes went up into the mountain, and when He was set, His disciples came unto Him. And He opened His mouth, and taught them saying, Blessed," etc.

See how unambitious He was, and void of boasting: in that He did not lead people about with Him, but whereas, when healing was required, He had Himself gone about everywhere, visiting both towns and country places; now when the multitude is become very great, He sits in one spot: and that not in the midst of any city or forum, but on a mountain and in a wilderness; instructing us to do nothing for display, and to separate ourselves from the tumults of ordinary life, [581] and this most especially, when we are to study wisdom, and to discourse of things needful to be done.

But when He had gone up into the mount, and "was set down, His disciples came unto Him." Seest thou their growth in virtue? and how in a moment [582] they became better men? Since the multitude were but gazers on the miracles, but these from that hour desired also to hear some great and high thing. And indeed this it was set Him on His teaching, and made Him begin this discourse.

For it was not men's bodies only that He was healing, but He was also amending their souls; and again from the care of these He would pass to attendance on the other. Thus He at once varied the succor that He gave, and likewise mingled with the instruction afforded by His words, the manifestation of His glory from His works; and besides, He stopped the shameless mouths of the heretics, signifying by this His care of both parts of our being, that He Himself is the Maker of the whole creation. Therefore also on each nature He bestowed abundant providence, now amending the one, now the other.

And in this way He was then employed. For it is said, that "He opened His mouth, and taught them." And wherefore is the clause added, "He opened His mouth"? To inform thee that in His very silence He gave instruction, and not when He spoke only: but at one time by "opening His mouth," at another uttering His voice by the works which He did.

But when thou hearest that He taught them, do not think of Him as discoursing with His disciples only, but rather with all through them.

For since the multitude was such as a multitude ever is, [583] and consisted moreover of such as creep on the ground, [584] 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: [585] and Matthew too, clearly declaring the same, wrote, "His disciples came unto Him, and He taught them." For thus the others also were sure to be more eagerly attentive to Him, than they would have been, had He addressed Himself unto all.

2. Whence then doth He begin? and what kind of foundations of His new polity doth He lay for us?

Let us hearken with strict attention unto what is said. For though it was spoken unto them, it was written for the sake also of all men afterwards. And accordingly on this account, though He had His disciples in His mind in His public preaching, yet unto them He limits not His sayings, but applies all His words of blessing without restriction. Thus He said not, "Blessed are ye, if ye become poor," but "Blessed are the poor." And I may add that even if He had spoken of them, the advice would still be common to all. For so, when He saith, "Lo! I am with you always, even unto the end of the world," [586] He is discoursing not with them only, but also, through them, with all the world. And in pronouncing them blessed, who are persecuted, and chased, and suffer all intolerable things; not for them only, but also for all who arrive at the same excellency, He weaves His crown.

However, that this may be yet plainer, and to inform thee that thou hast great interest in His sayings, and so indeed hath all mankind, if any choose to give heed; hear how He begins these wondrous words.

"Blessed are the poor in spirit; for theirs is the kingdom of Heaven." [587]

What is meant by "the poor in spirit?" The humble and contrite in mind. For by "spirit" He hath here designated the soul, and the faculty of choice. That is, since many are humble not willingly, but compelled by stress of circumstances; letting these pass (for this were no matter of praise), He blesses them first, who by choice humble and contract themselves.

But why said he not, "the humble," but rather "the poor?" Because this is more than that. For He means here them who are awestruck, and tremble at the commandments of God. Whom also by His prophet Isaiah God earnestly accepting said, "To whom will I look, but to him who is meek [588] and quiet, and trembleth at My words?" [589] For indeed there are many kinds of humility: one is humble in his own measure, another with all excess of lowliness. It is this last lowliness of mind which that blessed prophet commends, picturing to us the temper that is not merely subdued, but utterly broken, when he saith, "The sacrifice for God is a contrite spirit, a contrite and an humble heart God will not despise." [590] And the Three Children also offer this unto God as a great sacrifice, saying, "Nevertheless, in a contrite soul, and in a spirit of lowliness, may we be accepted." [591] This Christ also now blesses.

3. For whereas the greatest of evils, and those which make havoc of the whole world, had their entering in from pride:--for both the devil, not being such before, did thus become a devil; as indeed Paul plainly declared, saying, "Lest being lifted up with pride, he fall into the condemnation of the devil:" [592] --and the first man, too, puffed up by the devil with these hopes, was made an example of, [593] and became mortal (for expecting to become a god, he lost even what he had; and God also upbraiding him with this, and mocking his folly, said, "Behold, Adam is become as one of us" [594] ; and each one of those that came after did hereby wreck himself in impiety, fancying some equality with God:--since, I say, this was the stronghold of our evils, and the root and fountain of all wickedness, He, preparing a remedy suitable to the disease, laid this law first as a strong and safe foundation. For this being fixed as a base, the builder in security lays on it all the rest. But if this be taken away, though a man reach to the Heavens in his course of life, [595] it is all easily undermined, and issues in a grievous end. Though fasting, prayer, almsgiving, temperance, any other good thing whatever, be gathered together in thee; without humility all fall away and perish.

It was this very thing that took place in the instance of the Pharisee. For even after he had arrived at the very summit, he "went down" [596] with the loss of all, because he had not the mother of virtues: for as pride is the fountain of all wickedness, so is humility the principle of all self-command. Wherefore also He begins with this, pulling up boasting by the very root out of the soul of His hearers.

"And what," one may ask, "is this to His disciples, who were on every account humble? For in truth they had nothing to be proud of, being fishermen, poor, ignoble, and illiterate." Even though these things concerned not His disciples, yet surely they concerned such as were then present, and such as were hereafter to receive the disciples, lest they should on this account despise them. But it were truer to say that they did also concern His disciples. For even if not then, yet by and by they were sure to require this help, after their signs and wonders, and their honor from the world, and their confidence towards God. For neither wealth, nor power, nor royalty itself, had so much power to exalt men, as the things which they possessed in all fullness. And besides, it was natural that even before the signs they might be lifted up, at that very time when they saw the multitude, and all that audience surrounding their Master; they might feel some human weakness. Wherefore He at once represses their pride.

And He doth not introduce what He saith by way of advice or of commandments, but by way of blessing, so making His word less burthensome, and opening to all the course of His discipline. For He said not, "This or that person," but "they who do so, are all of them blessed." So that though thou be a slave, a beggar, in poverty, a stranger, unlearned, [597] there is nothing to hinder thee from being blessed, if thou emulate this virtue.

4. Now having begun, as you see, where most need was, He proceeds to another commandment, one which seems to be opposed to the judgment of the whole world. For whereas all think that they who rejoice are enviable, those in dejection, poverty, and mourning, wretched, He calls these blessed rather than those; saying thus,

"Blessed are they that mourn." [598]

Yet surely all men call them miserable. For therefore He wrought the miracles beforehand, that in such enactments as these He might be entitled to credit.

And here too again he designated not simply all that mourn, but all that do so for sins: since surely that other kind of mourning is forbidden, and that earnestly, which relates to anything of this life. This Paul also clearly declared, when he said, "The sorrow of the world worketh death, but godly sorrow worketh repentance unto salvation, not to be repented of." [599]

These then He too Himself calls blessed, whose sorrow is of that kind; yet not simply them that sorrow did He designate, but them that sorrow intensely. Therefore He did not say, "they that sorrow," but "they that mourn." For this commandment again is fitted to teach us entire self-control. For if those who grieve for children, or wife, or any other relation gone from them, have no fondness for gain or pleasure during that period of their sorrow; if they aim not at glory, are not provoked by insults, nor led captive by envy, nor beset by any other passion, their grief alone wholly possessing them; much more will they who mourn for their own sins, as they ought to mourn, show forth a self-denial greater than this.

Next, what is the reward for these? "For they shall be comforted," saith He.

Where shall they be comforted! tell me. Both here and there. For since the thing enjoined was exceeding burthensome and galling, He promised to give that, which most of all made it light. Wherefore, if thou wilt be comforted, mourn: and think not this a dark saying. For when God doth comfort, though sorrows come upon thee by thousands like snow-flakes, thou wilt be above them all. Since in truth, as the returns which God gives are always far greater than our labors; so He hath wrought in this case, declaring them that mourn to be blessed, not after the value of what they do, but after His own love towards man. For they that mourn, mourn for misdoings, and to such it is enough to enjoy forgiveness, and obtain wherewith to answer for themselves. But forasmuch as He is full of love towards man, He doth not limit His recompense either to the removal of our punishments, or to the deliverance from our sins, but He makes them even blessed, and imparts to them abundant consolation.

But He bids us mourn, not only for our own, but also for other men's misdoings. And of this temper were the souls of the saints: such was that of Moses, of Paul, of David; yea, all these many times mourned for evils not their own.

5. "Blessed are the meek, for they shall inherit the earth." [600] Tell me, what kind of earth? Some [601] say a figurative earth, but it is not this, for nowhere in Scripture do we find any mention of an earth that is merely figurative. [602] But what can the saying mean? He holds out a sensible prize; even as Paul also doth, in that when he had said, "Honor thy father and thy mother," [603] he added, "For so shalt thou live long upon the earth." And He Himself unto the thief again, "Today shalt thou be with me in Paradise." [604]

Thus He doth 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, "Agree with thine adversary." [605] Then He appoints the reward of such self-command, and saith, "Lest at any time the adversary deliver thee to the judge, and the judge to the officer." [606] Seest thou whereby He alarmed us? By the things of sense, by what happens before our eyes. And again, "Whosoever shall say to his brother, Raca, shall be in danger of the council." [607]

And Paul too sets forth sensible rewards at great length, and uses things present in his exhortations; as when he is discoursing about virginity. For having said nothing about the heavens there, for the time he urges it by things present, saying, "Because of the present distress," and, "But I spare you," and, "I would have you without carefulness." [608]

Thus accordingly Christ also with the things spiritual hath mingled the sensible. For whereas the meek man is thought to lose all his own, He promises the contrary, saying, "Nay, but this is he who possesses his goods in safety, namely, he who is not rash, nor boastful: while that sort of man shall often lose his patrimony, and his very life."

And besides, since in the Old Testament the prophet used to say continually, "The meek shall inherit the earth;" [609] He thus weaves into His discourse the words to which they were accustomed, so as not everywhere to speak a strange language.

And this He saith, not as limiting the rewards to things present, but as joining with these the other sort of gifts also. For neither in speaking of any spiritual thing doth He exclude such as are in the present life; nor again in promising such as are in our life, doth He limit his promise to that kind. For He saith, "Seek ye the kingdom of God, and all these things shall be added unto you." [610] And again: "Whosoever hath left houses or brethren, shall receive an hundred fold in this world, and in the future shall inherit everlasting life." [611]

6. "Blessed are they which do hunger and thirst after righteousness." [612]

What sort of righteousness? He means either the whole of virtue, or that particular virtue which is opposed to covetousness. [613] For since He is about to give commandment concerning mercy, to show how we must show mercy, as, for instance, not of rapine or covetousness, He blesses them that lay hold of righteousness.

And see with what exceeding force He puts it. For He said not, "Blessed are they which keep fast by righteousness," but, "Blessed are they which do hunger and thirst after righteousness:" that not merely anyhow, but with all desire we may pursue it. For since this is the most peculiar property of covetousness, and we are not so enamored of meat and drink, as of gaining, and compassing ourselves with more and more, He bade us to transfer this desire to a new object, freedom from covetousness.

Then He appoints the prize, again from things sensible; saying, "for they shall be filled." Thus, because it is thought that the rich are commonly made such by covetousness, "Nay," saith He, "it is just contrary: for it is righteousness that doeth this. Wherefore, so long as thou doest righteously, fear not poverty, nor tremble at hunger. For the extortioners, they are the very persons who lose all, even as he certainly who is in love with righteousness, possesses himself the goods of all men in safety."

But if they who covet not other men's goods enjoy so great abundance, [614] much more they who give up their own.

"Blessed are the merciful." [615]

Here He seems to me to speak not of those only who show mercy in giving of money, but those likewise who are merciful in their actions. For the way of showing mercy is manifold, and this commandment is broad. What then is the reward thereof? "For they shall obtain mercy."

And it seems indeed to be a sort of equal recompence, but it is a far greater thing than the act of goodness. For whereas they themselves show mercy as men, they obtain mercy from the God of all; and it is not the same thing, man's mercy, and God's; but as wide as is the interval between wickedness and goodness, so far is the one of these removed from the other.

"Blessed are the pure in heart, for they shall see God." [616]

Behold again the reward is spiritual. Now He here calls "pure," either those who have attained unto all virtue, and are not conscious to themselves of any evil; or those who live in temperance. For there is nothing which we need so much in order to see God, as this last virtue. Wherefore Paul also said, "Follow peace with all men, and holiness, without which no man shall see the Lord." [617] He is here speaking of such sight as it is possible for man to have.

For because there are many who show mercy, and who commit no rapine, nor are covetous, who yet are guilty of fornication and uncleanness; to signify that the former alone suffices not, He hath added this, much in the same sense as Paul, writing to the Corinthians, bore witness of the Macedonians, that they were rich not only in almsgiving, but also in all other virtue. For having spoken of the noble spirit [618] they had shown in regard of their goods, he saith, "They gave also their own selves to the Lord, and to us." [619]

7. "Blessed are the peace-makers." [620]

Here He not only takes away altogether our own strife and hatred amongst ourselves, but He requires besides this something more, namely, that we should set at one again others, who are at strife.

And again, the reward which He annexes is spiritual. Of what kind then is it.

"For they shall be called the children of God."

Yea, for this became the work of the Only Begotten, to unite the divided, and to reconcile the alienated.

Then, lest thou shouldest imagine peace in all cases a blessing, He hath added,

"Blessed are they which are persecuted for righteousness' sake." [621]

That is, for virtue's sake, for succor [622] given to others, and for godliness: it being ever His wont to call by the name of "righteousness" the whole practical wisdom of the soul.

"Blessed are ye, when men shall revile you and persecute you, and say all manner of evil against you falsely, for my sake. Rejoice, and be exceeding glad." [623]

As if He said, "Though they should call you sorcerers, deceivers, pestilent persons, or whatever else, blessed are ye:" so He speaks. What could be newer than these injunctions? wherein the very things which all others avoid, these He declares to be desirable; I mean, being poor, mourning, persecution, evil report. But yet He both affirmed this, and convinced not two, nor ten, nor twenty, nor an hundred, nor a thousand men, but the whole world. And hearing things so grievous and galling, so contrary to the accustomed ways of men, the multitudes "were astonished." So great was the power of Him who spake.

However, lest thou shouldest think that the mere fact of being evil spoken of makes men blessed, He hath set two limitations; when it is for His sake, and when the things that are said are false: for without these, he who is evil spoken of, so far from being blessed, is miserable.

Then see the prize again: "Because your reward is great in heaven." But thou, though thou hear not of a kingdom given in each one of the blessings, be not discouraged. For although He give different names to the rewards, yet He brings all into His kingdom. Thus, both when He saith, "they that mourn shall be comforted;" and, "they that show mercy shall obtain mercy;" and, "the pure in heart shall see God;" and, the peacemakers "shall be called the children of God;" nothing else but the Kingdom doth He shadow out by all these sayings. For such as enjoy these, shall surely attain unto that. Think not therefore that this reward is for the poor in spirit only, but for those also who hunger after righteousness, for the meek, and for all the rest without exception.

Since on this account He hath set His blessing on them all, that thou mightest not look for anything sensible: for that man cannot be blessed, who is crowned with such things as come to an end with this present life, and hurry by quicker than a shadow.

8. But when He had said, "your reward is great," he added also another consolation, saying, "For so persecuted they the prophets which were before you."

Thus, since that first, the promise of the Kingdom, was yet to come, and all in expectation, He affords them comfort from this world; from their fellowship with those who before them had been ill-treated.

For "think not," saith He, "that for something inconsistent in your sayings and enactments ye suffer these things: or, as being teachers of evil doctrines, ye are to be persecuted by them; the plots and dangers proceed not of any wickedness in your sayings, but of the malice of those who hear you. Wherefore neither are they any blame to you who suffer wrong, but to them who do the wrong. And to the truth of these things all preceding time bears witness. For against the prophets they did not even bring any charge of transgressing the law, and of sentiments of impiety, that they stoned some, chased away others, encompassed others with innumerable afflictions. Wherefore let not this trouble you, for of the very same mind they do all that is done now." Seest thou how He raised up their spirits, by placing them near to the company of Moses and Elias?

Thus also Paul writing to the Thessalonians, saith, "For ye became followers of the Churches of God, which are in Judea; for ye also have suffered the same things of your own fellow-countrymen, even as they have of the Jews: who both killed the Lord Jesus, and their own prophets, and have driven us out; and they please not God, and are contrary to all men." [624] Which same point here also Christ hath established.

And whereas in the other beatitudes, He said, "Blessed are the poor," and "the merciful;" here He hath not put it generally, but addresses His speech unto themselves, saying, "Blessed are ye, when they shall revile you, and persecute you, and say every evil word:" signifying that this is an especial privilege of theirs; and that beyond all others, teachers have this for their own.

At the same time He here also covertly signifies His own dignity, and His equality in honor with Him who begat Him. For "as they on the Father's account," saith He, "so shall ye also for me suffer these things." But when He saith, "the prophets which were before you," He implies that they were also by this time become prophets.

Next, declaring that this above all profits them, and makes them glorious, He did not say, "they will calumniate and persecute you, but I will prevent it." For not in their escaping evil report, but in their noble endurance thereof, and in refuting them by their actions, He will have their safety stand: this being a much greater thing than the other; even as to be struck and not hurt, is much greater than escaping the blow.

9. Now in this place He saith, "Your reward is great in heaven." But Luke [625] reports Him to have spoken this, both earnestly, and with more entire consolation; for He not only, as you know, pronounces them blessed, who are evil spoken of for God's sake, but declares them likewise wretched, who are well spoken of by all men. For, "Woe unto you," saith He, "when all men shall speak well of you." And yet the apostles were well spoken of, but not by all men. Wherefore He said not, "Woe unto you, when men shall speak well of you," but, "when all men" shall do so: for it is not even possible that those who live in the practice of virtue should be well spoken of by all men.

And again He saith, "When they shall cast out your name as evil, rejoice ye, and leap for joy." [626] For not only of the dangers they underwent, but of the calumny also, He appoints the recompence to be great. Wherefore He said not, "When they shall persecute, and kill you," but, "When they shall revile you, and say all manner of evil." For most assuredly, men's evil reports have a sharper bite than their very deeds. For whereas, in our dangers, there are many things that lighten the toil, as to be cheered [627] by all, to have many to applaud, to crown, to proclaim our praise; here in our reproach even this consolation is destroyed. Because we seem not to have achieved anything great; and this galls the combatant more than all his dangers: at least many have gone on even to hang themselves, not bearing evil report. And why marvellest thou at the others? since that traitor, that shameless and accursed one, he who had ceased to blush for anything whatever, was wrought upon by this chiefly to hurry to the halter. And Job again, all adamant as he was, and firmer than a rock; when he had been robbed of all his possessions, and was suffering those incurable ills, and had become on a sudden childless, and when he saw his body pouring out worms like a fountain, and his wife attacking him, he repelled it all with ease; but when he saw his friends reproaching and trampling upon him, and entertaining an evil opinion of him, and saying that he suffered those things for some sins, and was paying the penalty of wickedness: then was there trouble, then commotion, even in that great and noble-hearted man. [628]

And David also, letting pass all that he had suffered, sought of God a retribution for the calumny alone. For, "Let him curse," saith he, "for the Lord hath bidden him: that the Lord may see my humiliation, and requite me for this cursing of his on this day." [629]

And Paul too proclaims the triumph not of those only who incur danger, or are deprived of their goods, but of these also, thus saying, "Call to remembrance the former days, in which after ye were illuminated ye endured a great fight of afflictions; partly whilst ye were made a gazing stock by reproaches, and afflictions." [630] On this account then Christ hath appointed the reward also to be great.

After this, lest any one should say, "Here thou givest no redress, nor stoppest men's mouths; and dost thou assign a reward there?" He hath put before us the prophets, to show that neither in their case did God give redress. And if, where the rewards were at hand, He cheered them with things to come; much more now, when this hope is become clearer, and self-denial is increased.

And observe too, after how many commandments He hath put this, for surely He did it not without reason, but to show that it is not possible for one unprovided, and unarmed with all those other virtues, to go forth unto these conflicts. Therefore, you see, in each instance, by the former precept making way for the following one, He hath woven a sort of golden chain for us. Thus, first, he that is "humble," will surely also "mourn" for his own sins: he that so "mourns," will be both "meek," and "righteous," and "merciful;" he that is "merciful," and "righteous," and "contrite" will of course be also "pure in heart:" and such a one will be "a peacemaker" too: and he that hath attained unto all these, will be moreover arrayed against dangers, and will not be troubled when evil is spoken of him, and he is enduring grievous trials innumerable.

10. Now then, after giving them due exhortation, He refreshes them again with praises. As thus: the injunctions being high, and far surpassing those in the Old Testament; lest they should be disturbed and confounded, and say, "How shall we be able to achieve these things?" hear what He saith: "Ye are the salt of the earth." [631] Implying, that of absolute necessity He enjoins all this. For "not for your own life apart," saith He, "but for the whole world, shall your account be. For not to two cities, nor to ten or twenty, nor to a single nation am I sending you, as I sent the prophets; but to earth, and sea, and the whole world; and that in evil case." For by saying, "Ye are the salt of the earth," He signified all human nature to have "lost its savor," [632] and to be decayed by our sins. For which cause, you see, He requires of them such virtues, as are most necessary and useful for the superintendence of the common sort. For first, the meek, and yielding, and merciful, and righteous, shuts not up his good deeds unto himself only, but also provides that these good fountains should run over for the benefit of others. And he again who is pure in heart, and a peacemaker, and is persecuted for the truth's sake; he again orders his way of life for the common good. "Think not then," He saith, "that ye are drawn on to ordinary conflicts, or that for some small matters you are to give account." "Ye are the salt of the earth."

What then? did they restore the decayed? By no means; for neither is it possible to do any good to that which is already spoilt, by sprinkling it with salt. This therefore they did not. But rather, what things had been before restored, and committed to their charge, and freed from that ill savor, these they then salted, maintaining and preserving them in that freshness, [633] which they had received of the Lord. For that men should be set free from the rottenness of their sins was the good work of Christ; but their not returning to it again any more was the object of these men's diligence and travail.

Seest thou how by degrees He indicates their superiority to the very prophets? in that He saith they are teachers, not of Palestine, but of the whole world; and not simply teachers, but awful ones too. For this is the marvellous thing, that not by flattering, nor soothing, but by sharply bracing [634] them, as salt, even so they became dear to all men.

"Now marvel not," saith He, "if leaving all others, I discourse to you, and draw you on to so great dangers. For consider over how many cities, tribes, and nations, I am to send you to preside. Wherefore I would have you not only be prudent yourselves, but that you should also make others the same. And such persons have great need to be intelligent, in whom the salvation of the rest is at stake: they ought so much to abound in virtue, as to impart of the profit to others also. For if ye do not become such as this, ye will not suffice even for your own selves.

"Be not then impatient, as though my sayings were too burdensome. For while it is possible for others who have lost their savor to return by your means, you, if you should come to this, will with yourselves destroy others also. So that in proportion as the matters are great, which ye have put into your hands, you need so much the greater diligence." Therefore He saith,

"But if the salt have lost its savor, wherewith shall it be salted? it is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men." [635]

For other men, though they fall never so often, may possibly obtain indulgence: but the teacher, should this happen to him, is deprived of all excuse, and will suffer the most extreme vengeance. Thus, lest at the words, "When they shall revile you, and persecute you, and say all manner of evil against you," they should be too timid to go forth: He tells them, "unless ye are prepared to combat with all this, ye have been chosen in vain." For it is not evil report that ye should fear, but lest ye should prove partners in dissimulation. [636] For then, "Ye will lose your savor, and be trodden under foot:" but if ye continue sharply to brace them up, and then are evil spoken of, rejoice; for this is the very use of salt, to sting the corrupt, [637] and make them smart. And so their censure follows of course, in no way harming you, but rather testifying your firmness. But if through fear of it you give up the earnestness that becomes you, ye will have to suffer much more grievously, being both evil spoken of, and despised by all. For this is the meaning of "trodden under foot."

11. After this He leads on to another, a higher image.

"Ye are the light of the world." [638]

"Of the world" again; not of one nation, nor of twenty states, [639] but of the whole inhabited earth. And "a light" to the mind, far better than this sunbeam: like as they were also a spiritual salt. And before they are salt, and now light; to teach thee how great is the gain of these strict [640] precepts, and the profit of that grave discipline: how it binds, and permits not to become dissolute; and causes clear sight, leading men on to virtue.

"A city that is set on a hill cannot be hid, neither do men light a candle, and put it under the bushel." [641]

Again, by these words He trains them to strictness of life, teaching them to be earnest in their endeavors, as set before the eyes of all men, and contending in the midst of the amphitheatre of the world. For, "look not to this," He saith, "that we are now sitting here, that we are in a small portion of one corner. For ye shall be as conspicuous to all as a city set on the ridge of a hill, as a candle in a house on the candlestick, giving light." [642]

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. [643]

But here He seems to me to be also training them to boldness of speech. For to say, "A city set on a hill cannot be hid," is to speak as declaring His own powers. [644] For as that city can by no means be hidden, so it was impossible that what they preached should sink into silence and obscurity. Thus, since He had spoken of persecutions and calumnies, of plots and wars, for fear they might think that these would have power to stop their mouths; to encourage them, He saith, that so far from being hid, it should over-shine the whole world; and that on this very account they should be illustrious and renowned.

By this then He declares His own power. In what follows, He requires that boldness of speech which was due on their part; thus saying,

"Neither do men light a candle and put it under the bushel, but on the candlestick, and it giveth light unto all that are in the house. Let your light so shine before men, that they may see your good works, and glorify your Father which is in Heaven." [645]

"For I," saith He, "it is true, have kindled the light, but its continuing to burn, let that come of your diligence: not for your own sakes alone, but also for their sake, who are to profit by these rays, and to be guided unto the truth. Since the calumnies surely shall not be able to obscure your brightness, if you be still living a strict life, and as becomes those who are to convert the whole world. Show forth therefore a life worthy of His grace; that even as it is everywhere preached, so this light may everywhere accompany the same.

Next He sets before them another sort of gain, besides the salvation of mankind, enough to make them strive earnestly, and to lead them unto all diligence. As thus, "Ye shall not only," saith He, "amend the world, if ye live aright, but ye will also give occasion that God shall be glorified; even as if ye do the contrary, ye will both destroy men, and make God's name to be blasphemed."

And how, it may be asked, shall God be glorified through us, if at least men are to speak evil of us? Nay, not all men, and even they themselves who in envy do this, will in their conscience admire and approve you; even as the outward flatterers of such as live in wickedness do in mind accuse them.

What then? Dost thou command us to live for display and vain glory? Far from it; I say not this; for I did not say, "Give ye diligence to bring forward your own good deeds," neither did I say, "Show them;" but "Let your light shine." That is, "Let your virtue be great, and the fire abundant, and the light unspeakable." For when virtue is so great, it cannot lie hid, though its pursuer shade it over ten thousand fold. Present unto them an irreprehensible life, and let them have no true occasion of evil speaking; and then, though there be thousands of evil-speakers, no man shall be able to cast any shade upon you. And well did He say, "your light," for nothing makes a man so illustrious, how manifold soever his will to be concealed, as the manifestation of virtue. For as if he were clad with the very sunbeam, so he shines, yet brighter than it; not spending his rays on earth, but surmounting also Heaven itself.

Hence also He comforts them more abundantly. For, "What though the slander pain you," saith He; "yet shall ye have many to honor God on your account. And in both ways your recompence is gathering, as well because God is glorified through you, as because ye are defamed for God's sake. Thus, lest we should on purpose seek to be reproached, on hearing that there is a reward for it: first, He hath not expressed that sentiment simply, but with two limitations, namely, when what is said is false, and when it is for God's sake:--and next He signifies how not that only, but also good report, hath its great profit, the glory of it passing on to God. And He holds out to them those gracious hopes. "For," saith He, "the calumny of the wicked avails not so much as to put all others in the dark, in respect of seeing your light. For then only when you have "lost your savor" shall they tread you under foot; but not when you are falsely accused, doing right. Yea, rather then shall there be many admiring, not you only, but for your sake your Father also." And He said not "God," but "your Father;" already sowing beforehand the seeds of that noble birth, which was about to be bestowed upon them. Moreover, indicating His parity in honor, as He said above, "Grieve not when ye are evil spoken of, for it is enough for you that for my sake you are thus spoken of;" so here He mentions the Father: every where manifesting His equality.

12. Since then we know the gain that arises from this earnestness, and the danger of indolence (for if our Lord be blasphemed because of us, that were far worse than our perdition), let us "give none offense, neither to the Jews, nor to the Gentiles, nor to the Church of God." [646] And while the life which we present before them is brighter than the sun, yet if any one will speak evil of us, let us not grieve at being defamed, but only if we be defamed with justice.

For, on the one hand, if we live in wickedness, though there be none to speak ill of us, we shall be the most wretched of all men: on the other hand, if we apply ourselves to virtue, though the whole world speak evil of us, at that very time we shall be more enviable than any. And we shall draw on to follow us all who choose to be saved, for not the calumny of the wicked, but our good life, will draw their attention. For indeed no trumpet is so clear as the proof that is given by our actions: neither is the light itself so transparent as a pure life, though our calumniators be beyond number.

I say, if all the above-mentioned qualities be ours; if we be meek and lowly and merciful; if we be pure, and peacemakers; if hearing reproach, we revile not again, but rather rejoice; then shall we attract all that observe us no less than the miracles do. And all will be kindly disposed towards us, though one be a wild beast, a demon, or what you will.

Or if there should even be some who speak evil of thee, be not thou at all troubled thereat, nor because they revile thee in public, regard it; but search into their conscience, and thou shalt see them applauding and admiring thee, and numbering up ten thousand praises.

See, for instance, how Nebuchadnezzar praises the children in the furnace; yet surely he was an adversary and an enemy. But upon seeing them stand nobly, he proclaims their triumph, and crowns them: and that for nought else, but because they disobeyed him, and hearkened unto the law of God. For the devil, when he sees himself effecting nothing, from that time departs, fearing lest he should be the cause of our winning more crowns. And when he is gone, even one who is abominable and depraved will recognize virtue, that mist being withdrawn. Or if men still argue perversely, thou shalt have from God the greater praise and admiration.

Grieve not now, I pray thee, neither despond; since the very apostles were to some a "savor of death;" [647] to others, a "savor of life." And if there be nothing to lay hold of in thyself, thou art rid of all their charges; or rather, thou art become the more blessed. Shine out therefore in thy life, and take no account of them who speak evil of thee. For it cannot, it cannot be, that one careful of virtue, should not have many enemies. However, this is nothing to the virtuous man. For by such means his brightness will increase the more abundantly.

Let us then, bearing these things in mind, look to one object only; how to order our own life with strictness. For thus we shall also guide to the life that is there, such as are now sitting in darkness. For such is the virtue of that light, as not only to shine here, but also to conduct its followers thither. For when men see us despising all things present, and preparing ourselves for that which is to come, our actions will persuade them sooner than any discourse. For who is there so senseless, that at sight of one, who within a day or two was living in luxury and wealth, now stripping himself of all, and putting on wings, and arrayed to meet both hunger and poverty, and all hardship, and dangers, and blood, and slaughter, and everything that is counted dreadful; will not from this sight derive a clear demonstration of the things which are to come?

But if we entangle ourselves in things present, and plunge ourselves in them more and more, how will it be possible for them to be persuaded that we are hastening to another sojourn? [648]

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 doeth the same. Of course not; for their character is already lost, but ours, by reason of the grace of God, is even among the ungodly venerable and glorious. Therefore when they would most revile us, and aggravate their evil speech, they add some such taunt as, "Thou Christian:" a taunt which they would not utter, did they not secretly entertain a great opinion of our doctrine.

Hast thou not heard how many, and how great precepts Christ enjoined? Now when wilt thou be able to fulfill one of those commandments, while thou leavest all, and goest about gathering interest, tacking together usuries, setting on foot transactions of business, buying herds of slaves, procuring silver vessels, purchasing houses, fields, goods without end? And I would this were all. But when to these unseasonable pursuits, thou addest even injustice, removing landmarks, [649] taking away houses by violence, aggravating poverty, increasing hunger, when wilt thou be able to set thy foot on these thresholds?

13. But sometimes thou showest mercy to the poor. I know it as well as thou. But even in this again great is the mischief. For thou doest this either in pride or in vainglory, so as not to profit even by thy good deeds. What can be more wretched than this, to be making thy shipwreck in the very harbor? To prevent this, when thou hast done any good action, seek not thanks from me, that thou mayest have God thy debtor. For, "Lend," saith He, "unto them from whom ye do not expect to receive." [650]

Thou hast thy Debtor; why leave Him, and require it of me, a poor and wretched mortal? What? is that Debtor displeased, when the debt is required of Him? What? is He poor? Is He unwilling to pay? Seest thou not His unspeakable treasures? Seest thou not His indescribable munificence? Lay hold then on Him, and make thy demand; for He is pleased when one thus demands the debt of Him. Because, if He see another required to pay for what He Himself owes, He will feel as though He were insulted, and repay thee no more; nay, He justly finds fault, saying, "Why, of what ingratitude hast thou convicted me? what poverty dost thou know to be in me, that thou hastenest by me, and resortest unto others? Hast thou lent to One, and dost thou demand the debt of another?"

For although man received it, it was God that commanded thee to bestow; and His will is to be Himself, and in the original sense, [651] debtor, and surety, affording thee ten thousand occasion to demand the debt of Him from every quarter. Do not thou then let go so great facility and abundance, and seek to receive of me who have nothing. Why, to what end dost thou display to me thy mercy shown to the poor. What! was it I that said to thee, Give? was it from me that thou didst hear this; that thou shouldest demand it back of me? He Himself hath said, "He that hath pity upon the poor lendeth to God." [652] Thou hast lent to God: [653] put it to His account.

"But He doth not repay the whole now." Well, this too He doth for thy good. For such a debtor is He: not as many, who are anxious simply to repay that which is lent; whereas He manages and doeth all things, with a view of investing likewise in security that which hath been given unto Him. Therefore some, you see, He repays here: some He assigns [654] in the other place.

14. Knowing therefore as we do these things, let us make our mercifulness abundant, let us give proof of much love to man, both by the use of our money, and by our actions. And if we see any one ill-treated and beaten in the market-place, whether we can pay down money, let us do it: or whether by words we may separate them, let us not be backward. For even a word has its re ward, and still more have sighs. And this the blessed Job said; "But I wept for every helpless one, and I sighed when I saw a man in distress." [655] But if there be a reward for tears and sighs; when words also, and an anxious endeavor, and many things besides are added, consider how great the recompence becomes. Yea, for we too were enemies to God, and the Only-begotten reconciled us, casting himself between, and for us receiving stripes, and for us enduring death.

Let us then likewise do our diligence to deliver from countless evils such as are incurring them; and not as we now do, when we see any beating and tearing one another: we are apt to stand by, finding pleasure in the disgrace of others, and forming a devilish amphitheatre around: than which what can be more cruel? Thou seest men reviled, tearing each other to pieces, rending their clothes, smiting each other's faces, and dost thou endure to stand by quietly?

What! is it a bear that is fighting? a wild beast? a serpent? It is a man, one who hath in every respect fellowship with thee: a brother, a member. [656] 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, [657] to take pleasure in such calamities; for those that are mere refuse, for asses without reason.

Thou seest a man behaving himself unseemly, and dost thou not account the unseemliness thine own? Dost thou not interpose, and scatter the devil's troop, and put an end to men's miseries?

"That I may receive blows myself," saith one; "is this also thy bidding?" Thou wilt not have to suffer even this; but if thou shouldest, the thing would be to thee a sort of martyrdom; for thou didst suffer on God's behalf. And if thou art slow to receive blows, consider that thy Lord was not slow to endure the cross for thee.

Since they for their part are drunken in darkness; wrath being their tyrant and commander; and they need some one who is sound to help them, both the wrong-doer, and he who is injured; the one that he may be delivered from suffering evil, the other that he may cease to do it. Draw nigh, therefore, and stretch forth the hand, thou that art sober to him that is drunken. For there is a drunkenness of wrath too, and that more grievous than the drunkenness of wine.

Seest thou not the seamen, how, when they see any meeting with shipwreck, they spread their sails, and set out with all haste, to rescue those of the same craft out of the waves? Now, if partakers in an art show so much care one for another, how much more ought they who are partakers of the same nature to do all these things! Because in truth here too is a shipwreck, a more grievous one than that; for either a man under provocation blasphemes, and so throws all away: or he forswears himself under the sway of his wrath, and that way falls into hell: or he strikes a blow and commits murder, and thus again suffers the very same shipwreck. Go thou then, and put a stop to the evil; pull out them that are drowning, though thou descend into the very depth of the surge; and having broken up the theatre of the devil, take each one of them apart, and admonish him to quell the flame, and to lull the waves.

But if the burning pile wax greater, and the furnace more grievous, be not thou terrified; for thou hast many to help thee, and stretch forth the hand, if thou furnish but a beginning; and above all thou surely hast with thee the God of peace. And if thou wilt first turn aside the flames, many others also will follow, and of what they do well, thou wilt thyself receive the reward.

Hear what precept Christ gave to the Jews, creeping as they did upon the earth: "If thou see," saith He, "thine enemy's beast of burden falling down, do not hasten by, but raise it." [658] And thou must see that to separate and reconcile men that are fighting is a much lighter thing than to lift up the fallen beast. And if we ought to help in raising our enemies' ass, much more our friends' souls: and most when the fall is more grievous; for not into mire do these fall, but into the fire of hell, not bearing the burden of their wrath. And thou, when thou seest thy brother lying under the load, and the devil standing by, and kindling the pile, thou runnest by, cruelly and unmercifully; a kind of thing not safe to do, even where brutes are concerned.

And whereas the Samaritan, seeing a wounded man, unknown, and not at all appertaining to him, both staid, and set him on a beast, and brought him home to the inn, and hired a physician, and gave some money, and promised more: thou, seeing one fallen not among thieves, but amongst a band of demons, and beset by anger; and this not in a wilderness, but in the midst of the forum; not having to lay out money, nor to hire a beast, nor to bring him on a long way, but only to say some words:--art thou slow to do it? and holdest back, and hurriest by cruelly and unmercifully? And how thinkest thou, calling upon God, ever to find Him propitious?

15. But let me speak also to you, who publicly disgrace yourselves: to him who is acting despitefully, and doing wrong. Art thou inflicting blows? tell me; and kicking, and biting? art thou become a wild boar, and a wild ass? and art thou not ashamed? dost thou not blush at thus being changed into a wild beast, and betraying thine own nobleness? For though thou be poor, thou art free; though thou be a working man, thou art a Christian.

Nay, for this very reason, that thou art poor, thou shouldest be quiet. For fightings belong to the rich, not to the poor; to the rich, who have many causes to force them to war. But thou, not having the pleasure of wealth, goest about gathering to thyself the evils of wealth, enmities, and strifes, and fightings; and takest thy brother by the throat, and goest about to strangle him, and throwest him down publicly in the sight of all men: and dost thou not think that thou art thyself rather disgraced, imitating the violent passions of the brutes; nay rather, becoming even worse than they? For they have all things in common; they herd one with another, and go about together: but we have nothing in common, but all in confusion: fightings, strifes, revilings, and enmities, and insults. And we neither reverence the heaven, unto which we are called all of us in common; nor the earth, which He hath left free to us all in common; nor our very nature; but wrath and the love of money sweeps all away.

Hast thou not seen him who owed the ten thousand talents, and then, after he was forgiven that debt, took his fellow-servant by the throat for an hundred pence, what great evils he underwent, and how he was delivered over to an endless punishment? Hast thou not trembled at the example? Hast thou no fear, lest thou too incur the same? For we likewise owe to our Lord many and great debts: nevertheless, He forbears, and suffers long, and neither urges us, as we do our fellow-servants, nor chokes and takes us by the throat; yet surely had he been minded to exact of us but the least part thereof, we had long ago perished.

16. Let us then, beloved, bearing these things in mind, be humbled, and feel thankful to those who are in debt to us. For they become to us, if we command ourselves, an occasion of obtaining most abundant pardon; and giving a little, we shall receive much. Why then exact with violence, it being meet, though the other were minded to pay, for thee of thine accord to excuse him, that thou mayest receive the whole of God? But now thou doest all things, and art violent, and contentious, [659] to have none of thy debts forgiven thee; and whilst thou art thinking to do despite unto thy neighbor, thou art thrusting the sword into thyself, so increasing thy punishment in hell: whereas if thou wilt show a little self-command here, thou makest thine own accounts easy. For indeed God therefore wills us to take the lead in that kind of bounty, that He may take occasion to repay us with increase.

As many therefore as stand indebted to thee, either for money, or for trespasses, let them all go free, and require of God the recompense of such thy magnanimity. For so long as they continue indebted to thee, thou canst not have God thy debtor. But if thou let them go free, thou wilt be able to detain thy God, and to require of Him the recompense of so great self-restraint in bountiful measure. For suppose a man had come up and seeing thee arresting thy debtor, had called upon thee to let him go free, and transfer to himself thy account with the other: he would not choose to be unfair [660] 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.

Footnotes:

[581] tn n ms thorbon.

[582] [athron, "all at once."--R.]

[583] demde.

[584] chmai suromnon, al. erchomnon.

[585] Luke 6:20. "And He lifted up His eyes on His disciples, and said." And ver. 27, "I say unto you which hear."

[586] Matthew 28:20.

[587] Matthew 5:3.

[588] tapeinn, LXX.

[589] Isaiah 66:2, LXX.

[590] Psalm 51:17, LXX.

[591] Daniel 3:39, LXX. ; or Song of the Three Holy Children, ver. 16.

[592] 1 Timothy 3:6.

[593] exetrachelsthe.

[594] Genesis 3:22.

[595] politeumeno.

[596] Luke 18:14.

[597] [idite.]

[598] Matthew 5:4.

[599] 2 Corinthians 7:10. [R.V. , "a repentance which bringeth no regret," in the margin, "unto a salvation which bringeth no regret."--R.]

[600] Or, "the land."

[601] So St. Aug. de Serm. Dom. in Monte, lib. i. c. 4; St. Jerome in loc.; Op. Imperf. in loc.; St. Hilar. in loc.; Orig. in Levit., Hom. XV. 2, et alibi.

[602] noetn.

[603] Ephesians 6:2.

[604] Luke 23:43.

[605] Matthew 5:25.

[606] Matthew 5:25.

[607] Matthew 5:22.

[608] 1 Corinthians 7:26, 28, 32.

[609] Psalm 37:11.

[610] Matthew 6:33.

[611] Matthew 19:29. See also Mark 10:29, 30; and Luke 18:29, 30.

[612] Matthew 5:6.

[613] See Aristot. Eth. Nic. v. 2.

[614] Not that St. Chrysostom limited this or any of the Gospel promises to a temporal sense. See below, sec. 7.

[615] Matthew 5:7.

[616] Matthew 5:8.

[617] Hebrews 12:14.

[618] [philotima. The term in later Greek means "munificence," and is so rendered below, in sec. 13.--R.]

[619] 2 Corinthians 8:5.

[620] Matthew 5:9.

[621] Matthew 5:10.

[622] prostasa.

[623] Matthew 5:11, 12.

[624] 1 Thess. ii. 14, 15.

[625] See Luke 6:23, 26.

[626] Luke 6:22, 23.

[627] alephesthki.

[628] [Literally, "then was disturbed, then was troubled, that noble and great man."--R.]

[629] 2 Samuel 16:11, 12.

[630] Hebrews 10:32, 33. [R.V. , "in which, after ye were enlightened, ye endured a great conflict of sufferings; partly, being made a gazing-stock both by reproaches and afflictions." The text of the Homily omits "both."--R.]

[631] Matthew 5:13.

[632] morai?eisan.

[633] nearteti.

[634] [epistphonte, used of astringents.--R.]

[635] Matthew 5:13.

[636] sunupokrinomnou, cf. Galatians 2:13.

[637] chanou.

[638] Matthew 5:14.

[639] [pleon.]

[640] katestummnon .

[641] Matthew 5:14, 15. [R.V. , "lamp."--R.]

[642] ["as a lamp in a house, giving light (phauon) on the lampstand."--R.]

[643] Lumine conserit arva, Lucr.

[644] [Or, "is spoken of manifesting His power."--R.]

[645] Matthew 5:15, 16. [R.V. , "Neither do men light a lamp, and put it under the bushel, but on the stand; and it shineth unto all that are in the house. Even so let your light shine," etc.--R.]

[646] 1 Corinthians 10:32.

[647] 1 Corinthians 2:16.

[648] apodeman.

[649] [gn potemnmeno. There is no reference to the Old Testament phrase in the original, which simply means "cutting off land for one's self," i. e., to appropriate it wrongfully.--R.]

[650] [Comp. Luke 6:34.]

[651] prottupo, archetypal: the word seems to imply the symbolical use to be made of all visible things and their relations: as here, the relation of debtor and creditor is a sort of token of God's mercy, in binding Himself to do us good.

[652] Proverbs 19:17.

[653] at perthe.

[654] tamieetai .

[655] Job 30:25.

[656] Ephesians 4:25.

[657] okotrbon.

[658] Exodus 23:5; Deuteronomy 22:4. [The citation is made very freely from the LXX. The former passage was probably in the mind of the preacher.--R.]

[659] [hoste.]

[660] agnomonen.

"Think not that I am come to destroy the Law or the Prophets."

Why, who suspected this? or who accused Him, that He should make a defense against this charge? Since surely from what had gone before [661] no such suspicion was generated. For to command men to be meek, and gentle, and merciful, and pure in heart, and to strive for righteousness, indicated no such design, but rather altogether the contrary.

Wherefore then can He have said this? Not at random, nor vainly: but inasmuch as He was proceeding to ordain commandments greater than those of old, saying, "It was said to them of old time, Thou shalt not kill; [662] but I say unto you, Be not even angry;" and to mark out a way for a kind of divine and heavenly conversation; [663] in order that the strangeness thereof might not disturb the souls of the hearers, nor dispose them quite to mutiny against what He said He used this means of setting them right beforehand.

For although they fulfilled not the law, yet nevertheless they were possessed with much conscientious regard to it; and whilst they were annulling it every day by their deeds, the letters thereof they would have remain unmoved, and that no one should add anything more to them. Or rather, they bore with their rulers adding thereto, not however for the better, but for the worse. For so they used to set aside the honor due to our parents by additions of their own, and very many others also of the matters enjoined them, they would free themselves of [664] by these unseasonable additions.

Therefore, since Christ in the first place was not of the sacredotal tribe, and next, the things which He was about to introduce were a sort of addition, not however lessening, but enhancing virtue; He knowing beforehand that both these circumstances would trouble them, before He wrote in their mind those wondrous laws, casts out that which was sure to be harboring there. And what was it that was harboring there, and making an obstacle?

2. They thought that He, thus speaking, did so with a view to the abrogation of the ancient institutions. This suspicion therefore He heals; nor here only doth He so, but elsewhere also again. Thus, since they accounted Him no less than an adversary of God, from this sort of reason, namely, His not keeping the sabbath; He, to heal such their suspicion, there also again sets forth His pleas, of which some indeed were proper to Himself; as when He saith, "My Father worketh, and I work;" [665] but some had in them much condescension, as when He brings forward the sheep lost on the sabbath day, [666] and points out that the law is disturbed for its preservation, and makes mention again of circumcision, as having this same effect. [667]

Wherefore we see also that He often speaks words somewhat beneath Him, to remove the semblance of His being an adversary of God.

For this cause He who had raised thousands of the dead with a word only, when He was calling Lazarus, added also a prayer; and then, lest this should make Him appear less than Him that begat Him, He, to correct this suspicion, added, "I said these things, because of the people which standeth by, that they may believe that thou hast sent me." [668] And neither doth He work all things as one who acted by His own power, that He might thoroughly correct their weakness; nor doth He all things with prayer, lest He should leave matter of evil suspicion to them that should follow, as though He were without strength or power: but He mingles the latter with the former, and those again with these. Neither doth He this indiscriminately, but with His own proper wisdom. For while He doeth the greater works authoritatively, in the less He looks up unto Heaven. Thus, when absolving sins, and revealing His secrets, and opening Paradise, and driving away devils, and cleansing lepers, and bridling death, and raising the dead by thousands, He did all by way of command: but when, what was much less than these, He was causing many loaves to spring forth out of few, then He looked up to Heaven: signifying that not through weakness He doth this. For He who could do the greater with authority, how in the lesser could He need prayer? But as I was saying, He doeth this to silence their shamelessness. The same reckoning, then, I bid thee make of His words also, when thou hearest Him speak lowly things. For many in truth are the causes both for words and for actions of that cast: as, for instance, that He might not be supposed alien from God; His instructing and waiting on all men; His teaching humility; His being encompassed with flesh; the Jews' inability to hear all at once; His teaching us to utter no high word of ourselves. For this cause many times, having in His own person said much that is lowly of Himself, the great things He leaves to be said by others. Thus He Himself indeed, reasoning with the Jews, said, "Before Abraham was, I:Am:" [669] but His disciple not thus, but, "In the beginning was the Word, and the Word was with God, and the Word was God." [670]

Again, that He Himself made Heaven, and earth, and sea, and all things visible and invisible, in His own person He nowhere expressly said: but His disciple, speaking plainly out, and suppressing nothing, affirms this once, twice, yea often: writing that "all things were made by Him;" and, "without Him was not one thing made;" and, He was in the world, and the world was made by Him." [671]

And why marvel, if others have said greater things of Him than He of Himself; since (what is more) in many cases, what He showed forth by His deeds, by His words He uttered not openly? Thus that it was Himself who made mankind He showed clearly even by that blind man; but when He was speaking of our formation at the beginning, He said not, "I made," but "He who made them, made them male and female." [672] Again, that He created the world and all things therein, He demonstrated by the fishes, by the wine, by the loaves, by the calm in the sea, by the sunbeam which He averted on the Cross; and by very many things besides: but in words He hath nowhere said this plainly, though His disciples are continually declaring it, both John, and Paul, and Peter.

For if they who night and day hear Him discourse, and see Him work marvels; to whom He explained many things in private, and gave so great power as even to raise the dead; whom He made so perfect, as to forsake all things for Him: if even they, after so great virtue and self-denial, had not strength to bear it all, before the supply of the Spirit; how could the people of the Jews, being both void of understanding, and far behind such excellency, and only by hazard present when He did or said anything, how could they have been persuaded but that He was alien from the God of all, unless he had practised such great condescension throughout?

For on this account we see that even when He was abrogating the sabbath, He did not as of set purpose bring in such His legislation, but He puts together many and various pleas of defense. Now if, when He was about to cause one commandment to cease, He used so much reserve in His language, [673] that He might not startle the hearers; much more, when adding to the law, entire as it was, another entire code of laws, did He require much management and attention, not to alarm those who were then hearing Him.

For this same cause, neither do we find Him teaching everywhere clearly concerning His own Godhead. For if His adding to the law was sure to perplex them so greatly, much more His declaring Himself God.

3. Wherefore many things are uttered by Him, far below His proper dignity, and here when He is about to proceed upon His addition to the law, He hath used abundance for correction beforehand. For neither was it once only that He said, "I do not abrogate the law," but He both repeated it again, and added another and a greater thing; in that, to the words, "Think not that I am come to destroy," He subjoined, "I am not come to destroy, but to fulfill."

Now this not only obstructs the obstinacy of the Jews, but stops also the mouths of those heretics, [674] who say that the old covenant is of the devil. For if Christ came to destroy his tyranny, how is this covenant not only not destroyed, but even fulfilled by Him? For He said not only, "I do not destroy it;" though this had been enough; but "I even fulfill it:" which are the words of one so far from opposing himself, as to be even establishing it.

And how, one may ask, did He not destroy it? in what way did He rather fulfill either the law or the prophets? The prophets He fulfilled, inasmuch as He confirmed by His actions all that had been said concerning Him; wherefore also the evangelist used to say in each case, "That it might be fulfilled which was spoken by the prophet." Both when He was born, [675] and when the children sung that wondrous hymn to Him, and when He sat on the ass, [676] and in very many more instances He worked this same fulfillment: all which things must have been unfulfilled, if He had not come.

But the law He fulfilled, not in one way only, but in a second and third also. In one way, by transgressing none of the precepts of the law. For that He did fulfill it all, hear what He saith to John, "For thus it becometh us to fulfill all righteousness." [677] And to the Jews also He said, "Which of you convinceth me of sin." [678] And to His disciples again, "The prince of this world cometh, and findeth nothing in me." [679] And the prophet too from the first had said that "He did no sin." [680]

This then was one sense in which He fulfilled it. Another, that He did the same through us also; for this is the marvel, that He not only Himself fulfilled it, but He granted this to us likewise. Which thing Paul also declaring said, "Christ is the end of the law for righteousness to every one that believeth." [681] And he said also, that "He judged sin in the flesh, that the righteousness of the law might be fulfilled in us who walk not after the flesh." [682] And again, "Do we then make void the law through faith? God forbid! yea, we establish the law." [683] For since the law was laboring at this, to make man righteous, but had not power, He came and brought in the way of righteousness by faith, and so established that which the law desired: and what the law could not by letters, this He accomplished by faith. On this account He saith, "I am not come to destroy the law."

4. But if any one will inquire accurately, he will find also another, a third sense, in which this hath been done. Of what sort is it then? In the sense of that future code of laws, which He was about to deliver to them.

For His sayings were no repeal of the former, but a drawing out, and filling up of them. Thus, "not to kill," is not annulled by the saying, Be not angry, but rather is filled up and put in greater security: and so of all the others.

Wherefore, you see, as He had before unsuspectedly cast the seeds of this teaching; so at the time when from His comparison of the old and new commandments, He would be more distinctly suspected of placing them in opposition, He used His corrective beforehand. For in a covert way He had indeed already scattered those seeds, by what He had said. Thus, "Blessed are the poor," is the same as that we are not to be angry; and, "Blessed are the pure in heart," as not to "look upon a woman for lust;" and the "not laying up treasures on earth," harmonizes with, "Blessed are the merciful;" and "to mourn" also, "to be persecuted" and "reviled," coincide with "entering in at the strait gate;" and, "to hunger and thirst after righteousness," is nothing else than that which He saith afterwards, "Whatsoever ye would that men should do to you, do ye also to them." And having declared "the peace-maker blessed," He again almost said the same, when He gave command "to leave the gift," and hasten to reconciliation with him that was grieved, and about "agreeing with our adversary."

But there He set down the rewards of them that do right, here rather the punishments of them who neglect practice. [684] Wherefore as in that place He said, "The meek shall inherit earth;" so here, "He who calleth his brother fool, shall be in danger of hell-fire;" and there, "The pure in heart shall see God;" here, he is a complete adulterer who looks unchastely. And having there called "the peace-makers, sons of God;" here He alarms us from another quarter, saying, "Lest at any time the adversary deliver thee to the judge." Thus also, whereas in the former part He blesses them that mourn, and them that are persecuted; in the following, establishing the very same point, He threatens destruction to them that go not that way; for, "They that walk in the broad way,' saith He, make their end there.'" And, "Ye cannot serve God and mammon," seems to me the same with, "Blessed are the merciful," and, "those that hunger after righteousness."

But as I said, since He is going to say these things more clearly, and not only more clearly, but also to add again more than had been already said (for He no longer merely seeks a merciful man, but bids us give up even our coat; not simply a meek person, but to turn also the other cheek to him that would smite us): therefore He first takes away the apparent contradiction.

On this account, then, as I have already stated, He said this not once only, but once and again; in that to the words, "Think not that I am come to destroy," He added, "I am not come to destroy, but to fulfill."

"For verily I say unto you, Till Heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all come to pass." [685]

Now what He saith is like this: it cannot be that it should remain unaccomplished, but the very least thing therein must needs be fulfilled. Which thing He Himself performed, in that He completed [686] 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. [687]

5. "Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called least in the kingdom of Heaven." [688]

Thus, having rid Himself of the evil suspicion, and having stopped the mouths of them who would fain gainsay, then at length He proceeds to alarm, and sets down a heavy, denunciation in support of the enactments He was entering on.

For as to His having said this in behalf not of the ancient laws, but of those which He was proceeding to enact, listen to what follows, "For I say unto you," saith He, "Except your righteousness shall exceed the righteousness of the Scribes and Pharisees, ye shall in no case enter into the kingdom of Heaven." [689]

For if He were threatening with regard to the ancient laws, how said He, "except it shall exceed?" since they who did just the same as those ancients, could not exceed them on the score of righteousness.

But of what kind was the required excess? Not to be angry, not even to look upon a woman unchastely.

For what cause then doth He call these commandments "least," though they were so great and high? Because He Himself was about to introduce the enactment of them; for as He humbled Himself, and speaks of Himself frequently with measure, so likewise of His own enactments, hereby again teaching us to be modest in everything. And besides, since there seemed to be some suspicion of novelty, He ordered His discourse for a while with reserve. [690]

But when thou hearest, "least in the kingdom of Heaven," surmise thou nothing but hell and torments. For He was used to mean by "the kingdom," not merely the enjoyment thereof, but also the time of the resurrection, and that awful coming. And how could it be reasonable, that while he who called his brother fool, and trangressed but one commandment, falls into hell; the breaker of them all, and instigator of others to the same, should be within the kingdom. This therefore is not what He means, but that such a one will be at that time least, that is, cast out, last. And he that is last will surely then fall into hell. For, being God, He foreknew the laxity of the many, He foreknew that some would think these sayings were merely hyperbolical, and would argue about the laws, and say, What, if any one call another a fool, is he punished? If one merely look on a woman, doth he become an adulterer? For this very cause He, destroying such insolence beforehand, hath set down the strongest denunciation against either sort, as well them who transgress, as them who lead on others so to do.

Knowing then His threat as we do, let us neither ourselves transgress, nor discourage such as are disposed to keep these things.

"But whosoever shall do and teach," saith He, "shall be called great."

For not to ourselves alone, should we be profitable, but to others also; since neither is the reward as great for him who guides himself aright, as for one who with himself adds also another. For as teaching without doing condemns the teacher (for "thou which teachest another," it is said, "teachest thou not thyself" [691] ?) so doing but not guiding others, lessens our reward. One ought therefore to be chief in either work, and having first set one's self right, thus to proceed also to the care of the rest. For on this account He Himself hath set the doing before the teaching; to intimate that so most of all may one be able to teach, but in no other way. For one will be told, "Physician, heal thyself." [692] Since he who cannot teach himself, yet attempts to set others right, will have many to ridicule him. Or rather such a one will have no power to teach at all, his actions uttering their voice against him. But if he be complete in both respects, "he shall be called great in the kingdom of Heaven."

6. "For I say unto you, Except your righteousness shall exceed the righteousness of the Scribes and Pharisees, ye shall in no case enter into the kingdom of Heaven." [693]

Here by righteousness He means the whole of virtue; even as also discoursing of Job, He said, "He was a blameless man, righteous." [694] According to the same signification of the word, Paul also called that man "righteous" for whom, as he said, no law is even set. "For," saith he, "a law is not made for a righteous man." [695] And in many other places too one might find this name standing for virtue in general.

But observe, I pray thee, the increase of grace; in that He will have His newly-come disciples better than the teachers in the old covenant. For by "Scribes and Pharisees" here, He meant not merely the lawless, but the well-doers. For, were they not doing well, He would not have said they have a righteousness; neither would He have compared the unreal to the real.

And observe also here, how He commends the old law, by making a comparison between it and the other; which kind of thing implies it to be of the same tribe and kindred. For more and less, is in the same kind. He doth not, you see, find fault with the old law, but will have it made stricter. Whereas, had it been evil, [696] He would not have required more of it; He would not have made it more perfect, but would have cast it out.

And how one may say, if it be such, doth it not bring us into the Kingdom? It doth not now bring in them who live after the coming of Christ, favored as they are with more strength, and bound to strive for greater things: since as to its own foster-children, them it doth bring in one and all. Yea, for "many shall come," saith He, "from east and west, and shall lie down in the bosoms of Abraham, Isaac, and Jacob." [697] And Lazarus also receiving the great prize, is shown dwelling in Abraham's bosom. And all, as many as have shone forth with excellency in the old dispensation, shone by it, every one of them. And Christ Himself, had it been in anything evil or alien from Him, would not have fulfilled it all when He came. For if only to attract the Jews He was doing this, and not in order to prove it akin to the new law, and concurrent therewith; wherefore did He not also fulfill the laws and customs of the Gentiles, that He might attract the Gentiles also?

So that from all considerations it is clear, that not from any badness in itself doth it fail to bring us in, but because it is now the season of higher precepts.

And if it be more imperfect than the new, neither doth this imply it to be evil: since upon this principle the new law itself will be in the very same case. Because in truth our knowledge of this, when compared with that which is to come, is a sort of partial and imperfect thing, and is done away on the coming of that other. "For when," saith He, "that which is perfect is come, then that which is in part shall be done away:" [698] even as it befell the old law through the new. Yet we are not to blame the new law for this, though that also gives place on our attaining unto the Kingdom: for "then," saith He, "that which is in part shall be done away:" but for all this we call it great.

Since then both the rewards thereof are greater, and the power given by the Spirit more abundant, in reason it requires our graces to be greater also. For it is no longer "a land that floweth with milk and honey," nor a comfortable [699] old age, nor many children, nor corn and wine, and flocks and herds: but Heaven, and the good things in the Heavens, and adoption and brotherhood with the Only-Begotten, and to partake of the inheritance and to be glorified and to reign with Him, and those unnumbered rewards. And as to our having received more abundant help, hear thou Paul, when he saith, "There is therefore no condemnation now to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit: [700] for the law of the Spirit of life hath made me free from the law of sin and death." [701]

7. And now after threatening the transgressors, and setting great rewards for them that do right, and signifying that He justly requires of us something beyond the former measures; He from this point begins to legislate, not simply, but by way of comparison with the ancient ordinances, desiring to intimate these two things: first, that not as contending with the former, but rather in great harmony with them, He is making these enactments; next, that it was meet and very seasonable for Him to add thereto these second precepts.

And that this may be made yet clearer, let us hearken to the words of the Legislator. What then doth He Himself say?

"Ye have heard that it was said to them of old time, Thou shalt not kill." [702]

And yet it was Himself who gave those laws also, but so far He states them impersonally. For if on the one hand He had said, "Ye have heard that I said to them of old," the saying would have been hard to receive, and would have stood in the way of all the hearers. If again, on the other hand, after having said, "Ye have heard that it was said to them of old by my Father," He had added, "But I say," He would have seemed to be taking yet more on Himself.

Wherefore He hath simply stated it, making out thereby one point only; the proof that in fitting season He had come saying these things. For by the words, "It was said to them of old," He pointed out the length of the time, since they received this commandment. And this He did to shame the hearer, shrinking from the advance to the higher class of His commandments; as though a teacher should say to a child that was indolent, "Knowest thou not how long a time thou hast consumed in learning syllables?" This then He also covertly intimates by the expression, "them of old time," and thus for the future summons them on to the higher order of His instructions: as if He had said, "Ye are learning these lessons long enough, and you must henceforth press on to such as are higher than these."

And it is well that He doth not disturb the order of the commandments, but begins first with that which comes earlier, with which the law also began. Yea, for this too suits with one showing the harmony between them.

"But I say unto you, that whosoever is angry with his brother without a cause, shall be in danger of the judgment." [703]

Seest thou authority in perfection? Seest thou a bearing suited to a legislator? Why, which among prophets ever spake on this wise? which among righteous men? which among patriarchs? None; but, "Thus saith the Lord." But the Son not so. Because they were publishing their Master's commands, He His Father's. And when I say, "His Father's," I mean His own. "For mine," saith He, "are thine, and thine are mine." [704] And they had their fellow-servants to legislate for, He His own servants.

Let us now ask those who reject the law, "is, Be not angry' contrary to Do no murder'? or is not the one commandment the completion and the development of the other?" Clearly the one is the fulfilling of the other, and that is greater on this very account. Since he who is not stirred up to anger, will much more refrain from murder; and he who bridles wrath will much more keep his hands to himself. For wrath is the root of murder. And you see that He who cuts up the root will much more remove the branches; or rather, will not permit them so much as to shoot out at all. Not therefore to abolish the law did He make these enactments, but for the more complete observation of it. For with what design did the law enjoin these things? Was it not, that no one might slay his neighbor? It follows, that he who was opposing the law would have to enjoin murder. For to murder, were the contrary to doing no murder. But if He doth not suffer one even to be angry, the mind of the law is established by Him more completely. For he that studies to avoid murder will not refrain from it equally with him that hath put away even anger; this latter being further removed from the crime.

8. But that we may convict them in another way also, let us bring forward all their allegations. What then do they affirm? They assert that the God who made the world, who "makes His sun to rise on the evil and on the good, who sends the rain on the just and on the unjust," is in some sense an evil being. [705] But the more moderate (forsooth) among them, though declining this, yet while they affirm Him to be just, they deprive Him of being good. And some other one, who is not, nor made any of the things that are, they assign for a Father to Christ. And they say that he, who is not good, abides in his own, and preserves what are his own; but that He, that is good, seeks what are another's, and desires of a sudden to become a Saviour to them whose Creator He was not. [706] Seest thou the children of the devil, how they speak out of the fountain of their father, alienating the work of creation from God: while John cries out, "He came unto His own," and, "The world was made by Him?" [707]

In the next place, they criticise the law in the old covenant, which bids put out "an eye for an eye," and "a tooth for a tooth;" [708] and straightway they insult and say, "Why, how can He be good who speaks so?"

What then do we say in answer to this? That it is the highest kind of philanthropy. For He made this law, not that we might strike out one another's eyes, but that fear of suffering by others might restrain us from doing any such thing to them. As therefore He threatened the Ninevites with overthrow, not that He might destroy them, (for had that been His will, He ought to have been silent), but that He might by fear make them better, and so quiet His wrath: so also hath He appointed a punishment for those who wantonly assail the eyes of others, that if good principle dispose them not to refrain from such cruelty, fear may restrain them from injuring their neighbors' sight.

And if this be cruelty, it is cruelty also for the murderer to be restrained, and the adulterer checked. But these are the sayings of senseless men, and of those that are mad to the extreme of madness. For I, so far from saying that this comes of cruelty, should say, that the contrary to this would be unlawful, according to men's reckoning. And whereas, thou sayest, "Because He commanded to pluck out "an eye for an eye," therefore He is cruel;" I say, that if He had not given this commandment, then He would have seemed, in the judgment of most men, to be that which thou sayest He is.

For let us suppose that this law had been altogether done away, and that no one feared the punishment ensuing thereupon, but that license had been given to all the wicked to follow their own disposition in all security, to adulterers, and to murderers, [709] to perjured persons, and to parricides; would not all things have been turned upside down? would not cities, market-places, and houses, sea and land, and the whole world, have been filled with unnumbered pollutions and murders? Every one sees it. For if, when there are laws, and fear, and threatening, our evil dispositions are hardly checked; were even this security taken away, what is there to prevent men's choosing vice? and what degree of mischief would not then come revelling upon the whole of human life?

The rather, since cruelty lies not only in allowing the bad to do what they will, but in another thing too quite as much; to overlook, and leave uncared for, him who hath done no wrong, but who is without cause or reason suffering ill. For tell me; were any one to gather together wicked men from all quarters, and arm them with swords, and bid them go about the whole city, and massacre all that came in their way, could there be anything more like a wild beast than he? And what if some other should bind, and confine with the utmost strictness those whom that man had armed, and should snatch from those lawless hands them, who were on the point of being butchered; could anything be greater humanity than this?

Now then, I bid thee transfer these examples to the law likewise; for He that commands to pluck out "an eye for an eye," hath laid the fear as a kind of strong chain upon the souls of the bad, and so resembles him, who detains those assassins in prison; whereas he who appoints no punishment for them, doth all but arm them by such security, and acts the part of that other, who was putting the swords in their hands, and letting them loose over the whole city.

Seest thou not, how the commandments, so far from coming of cruelty, come rather of abounding mercy? And if on account of these thou callest the Lawgiver grievous, and hard to bear with; tell me which sort of command is the more toilsome and grievous, "Do no murder," or, "Be not even angry"? Which is more in extreme, he who exacts a penalty for murder, or for mere anger? He who subjects the adulterer to vengeance after the fact, or he who enjoins a penalty even for the very desire, and that penalty everlasting? See ye not how their reasoning comes round to the very contrary? how the God of the old covenant, whom they call cruel, will be found mild and meek: and He of the new, whom they acknowledged to be good, will be hard and grievous, according to their madness? Whereas we say, that there is but one and the same Legislator of either covenant, who dispensed all meetly, and adapted to the difference of the times the difference between the two systems of law. Therefore neither are the first commandments cruel, nor the second hard and grievous, but all of one and the same providential care.

For that He Himself gave the old covenant also, hear the affirmation of the prophet, or rather (so we must speak), of Him who is both the one and the other: "I will make a covenant with you, not according to the covenant which I made with your fathers." [710]

But if he receive not this, who is diseased with the Manich?an doctrines, [711] let him hear Paul saying the very same in another place, "For Abraham had two sons, one by the bondmaid, and another by the freewoman; and these are two covenants." [712] As therefore in that case the wives are different, the husband the same; so here too the covenants are two, the Lawgiver one.

And to prove to thee that it was of one and the same mildness; in the one He saith, "An eye for an eye," but in this other,

"If one smite thee on thy right cheek, turn to him the other also." [713]

For as in that case He checks him that doth the wrong with the fear of this suffering, even so also in this. "How so," it may be said, "when He bids turn to him the other cheek also?" Nay, what of that? Since not to take away his fear did He enjoin this, but as charging yourself to allow him to take his fill entirely. Neither did He say, that the other continues unpunished, but, "do not thou punish;" at once both enhancing the fear of him that smiteth, if he persist, and comforting him who is smitten.

9. But these things we have said, as one might say them incidentally, concerning all the commandments. Now we must go on to that which is before us, and keep to the thread of what had been affirmed. "He that is angry with his brother without a cause shall be in danger of the judgment:" so He speaks. Thus He hath not altogether taken the thing away: first, because it is not possible, being a man, to be freed from passions: we may indeed get the dominion over them, but to be altogether without them is out of the question.

Next, because this passion is even useful, if we know how to use it at the suitable time. [714] See, for instance, what great good was wrought by that anger of Paul, which he felt against the Corinthians, on that well-known occasion; and how, as it delivered them from a grievous pest, so by the same means again he recovered the people of the Galatians likewise, which had fallen aside; and others too beside these. What then is the proper time for anger? When we are not avenging ourselves, but checking others in their lawless freaks, or forcing them to attend in their negligence.

And what is the unsuitable time? When we do so as avenging ourselves: which Paul also forbidding, said "Avenge not yourselves, dearly beloved, but rather give place unto wrath." [715] When we are contending for riches: yea, for this hath he also taken away, where he saith, "Why do ye not rather take wrong? why do ye not rather suffer yourselves to be defrauded?" [716] For as this last sort is superfluous, so is the first necessary and profitable. But most men do the contrary; becoming like wild beasts when they are injured themselves, but remiss and cowardly when they see despite done to another: both which are just opposite to the laws of the Gospel.

Being angry then is not a transgression, but being so unseasonably. For this cause the prophet also said, "Be ye angry, and sin not." [717]

10. "And whosoever shall say to his brother, Raca, shall be in danger of the council."

By the council in this place He means the tribunal of the Hebrews: and He hath mentioned this now, on purpose that He might not seem everywhere to play the stranger and innovator.

But this word, "Raca," is not an expression of a great insolence, but rather of some contempt and slight on the part of the speaker. For as we, giving orders either to our servants, or to any very inferior person, say, "Away with thee; you here, tell such an one:" [718] so they who make use of the Syrians' language say, "Raca," putting that word instead of "thou." But God, the lover of man, roots up even the least faults, commanding us to behave to one another in seemly manner, and with due respect; and this with a view of destroying hereby also the greater.

"But whosoever shall say, Thou fool, shall be in danger of hell fire." [719]

To many this commandment hath appeared grievous and galling, if for a mere word we are really to pay so great a penalty. And some even say that it was spoken rather hyperbolically. But I fear lest, when we have deceived ourselves with words here, we may in deeds there suffer that extreme punishment.

For wherefore, tell me, doth the commandment seem overburdensome? Knowest thou not that most punishments and most sins have their beginning from words? Yea, for by words are blasphemies, and denials are by words, and revilings, and reproaches, and perjuries, and bearing false witness. [720] Regard not then its being a mere word, but whether it have not much danger, this do thou inquire. Art thou ignorant that in the season of enmity, when wrath is inflamed, and the soul kindled, even the least thing appears great, and what is not very reproachful is counted intolerable? And often these little things have given birth even to murder, and overthrown whole cities. For just as where friendship is, even grievous things are light, so where enmity lies beneath, very trifles appear intolerable. And however simply a word be spoken, it is surmised to have been spoken with an evil meaning. And as in fire: if there be but a small spark, though thousands of planks lie by, it doth not easily lay hold of them; but if the flame have waxed strong and high, it readily seizes not planks only, but stones, and all materials that fall in its way; and by what things it is usually quenched, by the same it is kindled the more (for some say that at such a time not only wood and tow, and the other combustibles, but even water darted forth upon it doth but fan its power the more); so is it also with anger; whatever any one may say, becomes food in a moment for this evil conflagration. All which kind of evils Christ checking beforehand, had condemned first him that is angry without a cause to the judgment, (this being the very reason why He said, "He that is angry shall be in danger of the judgment"); then him that saith "Raca," to the council. But as yet these are no great things; for the punishments are here. Therefore for him who calleth "fool" He hath added the fire of hell, now for the first time mentioning the name of hell. For having before discoursed much of the kingdom, not until then did He mention this; implying, that the former comes of His own love and indulgence towards man, this latter of our negligence.

11. And see how He proceeds by little and little in His punishments, all but excusing Himself unto thee, and signifying that His desire indeed is to threaten nothing of the kind, but that we drag Him on to such denunciations. For observe: "I bade thee," saith He, "not be angry for nought, because thou art in danger of the judgment. Thou hast despised the former commandment: see what anger hath produced; it hath led thee on straightway to insult, for thou hast called thy brother Raca.' Again, I set another punishment, the council.' If thou overlook even this, and proceed to that which is more grievous, I visit thee no longer with these finite punishments, but with the undying penalty of hell, lest after this thou shouldest break forth [721] even to murder." For there is nothing, nothing in the world more intolerable than insolence; it is what hath very great power [722] to sting a man's soul. But when the word too which is spoken is in itself more wounding than the insolence, the blaze becomes twice as great. Think it not then a light thing to call another "fool." For when of that which separates us from the brutes, and by which especially we are human beings, namely, the mind and the understanding,--when of this thou hast robbed thy brother, thou hast deprived him of all his nobleness.

Let us not then regard the words merely, but realizing the things themselves, and his feeling, let us consider how great a wound is made by this word, and unto how much evil it proceeds. For this cause Paul likewise cast out of the kingdom not only "the adulterous" and "the effeminate," but "the revilers" [723] also. And with great reason: for the insolent man mars all the beauty of charity, and casts upon his neighbor unnumbered ills, and works up lasting enmities, and tears asunder the members of Christ, and is daily driving away that peace which God so desires: giving much vantage ground unto the devil by his injurious ways, and making him the stronger. Therefore Christ Himself, cutting out the sinews of the devil's power, brought in this law.

For indeed He makes much account of love: this being above all things the mother of every good, and the badge of His disciples, and the bond which holds together our whole condition. With reason therefore doth He remove with great earnestness the roots and the sources of that hatred which utterly spoils it.

Think not therefore that these sayings are in any wise hyperbolical, but consider the good done by them, and admire the mildness of these laws. For there is nothing for which God takes so much pains, as this; that we should be united and knit together one with another. Therefore both in His own person, and by His disciples, as well those in the Old, as in the New Testament, He makes so much account of this commandment; and is a severe avenger and punisher of those who despise the duty. For in truth nothing so effectually gives entrance and root to all wickedness, as the taking away of love. Wherefore He also said, "When iniquity abounds, the love of the many shall wax cold." [724] Thus Cain became his brother's murderer; thus Esau; thus Joseph's brethren; thus our unnumbered crimes have come revelling in, this bond being dissevered. You see why He Himself also roots out whatever things injure this, on every side, with great exactness.

12. Neither doth He stop at those precepts only which have been mentioned, but adds also others more than those: whereby He signifies how much account He makes thereof. Namely, having threatened by "the council," by "the judgment," and by "hell," He added other sayings again in harmony with the former, saying thus:

"If thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee; leave there thy gift before the altar, and go away; [725] first be reconciled to thy brother, and then come and offer thy gift." [726]

O goodness! O exceeding love to man! He makes no account of the honor due unto Himself, for the sake of our love towards our neighbor; implying that not at all from any enmity, nor out of any desire to punish, had He uttered those former threatenings, but out of very tender affection. For what can be milder than these sayings? "Let my service," saith he, "be interrupted, that thy love may continue; since this also is a sacrifice, thy being reconciled to thy brother." Yea, for this cause He said not, "after the offering," or "before the offering;" but, while the very gift lies there, and when the sacrifice is already beginning, He sends thee to be reconciled to thy brother; and neither after removing that which lies before us, [727] nor before presenting the gift, but while it lies in the midst, He bids thee hasten thither.

With what motive then doth He command so to do, and wherefore? These two ends, as it appears to me, He is hereby shadowing out and providing for. First, as I have said, His will is to point out that He highly values charity, [728] and considers it to be the greatest sacrifice: and that without it He doth not receive even that other; next, He is imposing such a necessity of reconciliation, as admits of no excuse. For whoso hath been charged not to offer before he be reconciled, will hasten, if not for love of his neighbor, yet, that this may not lie unconsecrated, [729] to run unto him who hath been grieved, and do away the enmity. For this cause He hath also expressed it all most significantly, to alarm and thoroughly to awaken him. Thus, when He had said, "Leave thy gift," He stayed not at this, but added, "before the altar" (by the very place again causing him to shudder); "and go away." And He said not merely, "Go away," but He added, "first, and then come and offer thy gift." By all these things making it manifest, that this table receives not them that are at enmity with each other.

Let the initiated hear this, as many as draw nigh in enmity: and let the uninitiated hear too: yea, for the saying hath some relation to them also. For they too offer a gift and a sacrifice: prayer, I mean, and alms-giving. For as to this also being a sacrifice, hear what the prophet saith: "A sacrifice of praise will glorify me;" [730] and again, "Sacrifice to God a sacrifice of praise;" [731] and, "The lifting up of mine hands is an evening sacrifice." [732] So that if it be but a prayer, which thou art offering in such a frame of mind, it were better to leave thy prayer, and become reconciled to thy brother, and then to offer thy prayer.

For to this end were all things done: to this end even God became man, and took order for all those works, that He might set us at one.

And whereas in this place He is sending the wrong doer to the sufferer, in His prayer He leads the sufferer to the wrong doer, and reconciles them. For as there He saith, "Forgive men their debts;" so here, "If he hath ought against thee, go thy way unto him."

Or rather, even here too He seems to me to be sending the injured person: and for some such reason He said not, "Reconcile thyself to thy brother," but, "Be thou rec onciled." And while the saying seems to pertain to the aggressor, the whole of it really pertains to him that is aggrieved. Thus, "If thou art reconciled to him," saith Christ, "through thy love to him thou wilt have me also propitious, and wilt be able to offer thy sacrifice with great confidence. But if thou art still irritated, consider that even I readily command that which is mine to be lightly esteemed, that ye may become friends; and let these thoughts be soothing to thine anger."

And He said not, "When thou hast suffered any of the greater wrongs, then be reconciled; but, "Though it be some trifle that he hath against thee." And He added not, "Whether justly or unjustly;" but merely, "If he hath ought against thee." For though it be justly, not even in that case oughtest thou to protract the enmity; since Christ also was justly angered with us, yet nevertheless He gave Himself for us to be slain, "not imputing those trespasses." [733]

For this cause Paul also, when urging us in another way to reconciliation, said, "Let not the sun go down upon your wrath." [734] For much as Christ by this argument of the sacrifice, so there Paul by that of the day, is urging us on to the self-same point. Because in truth he fears the night, lest it overtake him that is smitten alone, and make the wound greater. For whereas in the day there are many to distract, and draw him off; in the night, when he is alone, and is thinking it over by himself, the waves swell, and the storm becomes greater. Therefore Paul, you see, to prevent this, would fain commit him to the night already reconciled, that the devil may after that have no opportunity, from his solitude, to rekindle the furnace of his wrath, and make it fiercer. Thus also Christ permits not, though it be ever so little delay, lest, the sacrifice being accomplished, such an one become more remiss, procrastinating from day to day: for He knows that the case requires very speedy treatment. And as a skillful physician exhibits not only the preventives of our diseases, but their correctives also, even so doth He likewise. Thus, to forbid our calling "fool," is a preventive of enmity; but to command reconciliation is a means of removing the diseases that ensue on the enmity.

And mark how both commands are set forth with earnestness. For as in the former case He threatened hell, so here He receives not the gift before the reconciliation, indicating great displeasure, and by all these methods destroying both the root and the produce.

And first of all He saith, "Be not angry;" and after that, "revile not." For indeed both these are augmented, the one by the other: from enmity is reviling, from reviling enmity. On this account then He heals now the root, and now the fruit; hindering indeed the evil from ever springing up in the first instance: but if perchance it may have sprouted up and borne its most evil fruit, then by all means He burns it down the more.

13. Therefore, you see, having mentioned, first the judgment, then the council, then hell, and having spoken of His own sacrifice, He adds other topics again, thus speaking:

"Agree with thine adversary quickly, whilst thou art in the way with him." [735]

That is, that thou mayest not say, "What then, if I am injured;" "what if I am plundered, and dragged too before the tribunal?" even this occasion and excuse He hath taken away: for He commands us not even so to be at enmity. Then, since this injunction was great, He draws His advice from the things present, which are wont to restrain the grosser sort more than the future. "Why, what sayest thou?" saith He. "That thine adversary is stronger, and doeth thee wrong? Of course then he will wrong thee more, if thou do not make it up, but art forced to go into court. For in the former case, by giving up some money, thou wilt keep thy person free; but when thou art come under the sentence of the judge, thou wilt both be bound, and pay the utmost penalty. But if thou avoid the contest there, thou wilt reap two good results: first, not having to suffer anything painful: and secondly, that the good done will be thereafter thine own doing, and no longer the effect of compulsion on his part. But if thou wilt not be ruled by these sayings, thou wrongest not him, so much as thyself."

And see here also how He hastens him; for having said, "Agree with thine adversary," He added, "quickly;" and He was not satisfied with this, but even of this quickness He hath required a further increase, saying, "Whilst thou art in the way with him;" pressing and hastening him hereby with great earnestness. For nothing doth so much turn our life upside down, as delay and procrastination in the performance of our good works. Nay, this hath often caused us to lose all. Therefore, as Paul for his part saith, "Before the sun set, do away the enmity;" and as He Himself had said above, "Before the offering is completed, be reconciled;" so He saith in this place also, "Quickly, whilst thou art in the way with him," before thou art come to the doors of the court; before thou standest at the bar and art come to be thenceforth under the sway of him that judgeth. Since, before entering in, thou hast all in thine own control; but if thou set thy foot on that threshold, thou wilt not by ever so earnest efforts be able to arrange thy matters at thy will, having come under the constraint of another.

But what is it "to agree?" He means either, "consent rather to suffer wrong?" or, "so plead the cause, as if thou wert in the place of the other;" that thou mayest not corrupt justice by self-love, but rather, deliberating on another's cause as thine own, mayest so proceed to deliver thy vote in this matter. And if this be a great thing, marvel not; since with this view did He set forth all those His blessings, that having beforehand smoothed and prepared the hearer's soul, he might render it apter to receive all His enactments.

Now some say that He obscurely signifies the devil himself, under the name of the adversary; and bids us have nothing of his, (for this, they say, is to "agree" with him): no compromise being possible after our departure hence, nor anything awaiting us, but that punishment, from which no prayers can deliver. But to me He seems to be speaking of the judges in this world, and of the way to the court of justice, and of this prison.

For after he had abashed men by higher things, and things future, he alarms them also by such as are in this life. Which thing Paul also doth, using both the future and the present to sway his hearer: as when, deterring from wickedness, he points out to him that is inclined to evil, the ruler armed: thus saying, "But if thou do that which is evil, be afraid; for he beareth not the sword in vain; for he is a minister of God." [736] And again, enjoining us to be subject unto him, he sets forth not the fear of God only, but the threatening also of the other party, and his watchful care. "For ye must needs be subject, not only for wrath, but also for conscience sake." [737] Because the more irrational, as I have already said, are wont to be sooner corrected by these things, things which appear and are at hand. Wherefore Christ also made mention, not of hell only, but also of a court of justice, and of being dragged thither, and of the prison, and of all the suffering there; by all these means destroying the roots of murder. For he who neither reviles, nor goes to law, nor prolongs enmity, how will he ever commit murder? So that from hence also it is evident, that in the advantage of our neighbor stands our own advantage. For he that agrees with his adversary, will benefit himself much more; becoming free, by his own act, from courts of law, and prisons, and the wretchedness that is there.

14. Let us then be obedient to His sayings; let us not oppose ourselves, nor be contentious; for first of all, even antecedently to their rewards, these injunctions have their pleasure and profit in themselves. And if to the more part they seem to be burdensome, and the trouble which they cause, great; have it in thy mind that thou art doing it for Christ's sake, and the pain will be pleasant. For if we maintain this way of reckoning at all times, we shall experience nothing burdensome, but great will be the pleasure we reap from every quarter; for our toil will no longer seem toil, but by how much it is enhanced, so much the sweeter and pleasanter doth it grow.

When therefore the custom of evil things, and the desire of wealth, keep on bewitching thee; do thou war against them with that mode of thinking which tells us, "Great is the reward we shall receive, for despising the pleasure which is but for a season;" and say to thy soul; "Art thou quite dejected because I defraud thee of pleasure? Nay, be of good cheer, for I am introducing thee into Heaven. Thou doest it not for man's sake, but for God's. Be patient therefore a little while, and thou shalt see how great is the gain. Endure for the present life, and thou shalt receive an unspeakable confidence." For if we would thus discourse with our own soul, and not only consider that which is burdensome in virtue, but take account also of the crown that comes thereof, we shall quickly withdraw it from all wickedness.

For if the devil, holding out pleasure for a season, but pain for ever, is yet strong, and prevails; seeing our case is just the reverse in these matters, the labor temporary, the pleasure and profit immortal, what plea shall we have, if we follow not virtue after so great encouragement? Why, the object of our labors is enough to set against all, and our clear persuasion that for God's sake we are enduring all this. For if one having the king his debtor, thinks he hath sufficient security for all his life; consider how great will he be, who hath made the Gracious and Everlasting God a debtor to himself, for good deeds both small and great. Do not then allege to me labors and sweats; for not by the hope only of the things to come, but in another way also, God hath made virtue easy, assisting us everywhere, and putting His hand to our work. And if thou wilt only contribute a little zeal, everything else follows. For to this end He will have thee too to labor a little, even that the victory may be thine also. And just as a king would have his own son present indeed in the array; he would have him shoot with the bow, [738] and show himself, that the trophy may be reckoned his, while he achieves it all Himself: even so doth God in our war against the devil: He requires of thee one thing alone, that thou show forth a sincere hatred against that foe. And if thou contribute this to Him, He by Himself brings all the war to an end. Though thou burn with anger, with desire of riches, with any tyrannical passion whatever; if He see thee only stripping thyself and prepared against it, He comes quickly to thee, and makes all things easy, and sets thee above the flame, as He did those children of old in the Babylonian furnace: for they too carried in with them nought but their good will.

In order then that we also may extinguish all the furnace of disordered pleasure here, and so escape the hell that is there, let these each day be our counsels, our cares, and our practice, drawing towards us the favor of God, both by our full purpose concerning good works, and by our frequent prayers. For thus even those things which appear insupportable now, will be most easy, and light, and lovely. Because, so long as we are in our passions, we think virtue rugged and morose and arduous, vice desirable and most pleasing; but if we would stand off from these but a little, then both vice will appear abominable and unsightly, and virtue easy, mild, and much to be desired. And this you may learn plainly from those who have done well. Hear, for instance, how of those passions Paul is ashamed, even after his deliverance from them, saying, "For what fruit had ye then in those things, whereof ye are now ashamed?" [739] But virtue, even after his labor, he affirms to be light, calling [740] the laboriousness of our affliction momentary and "light," and rejoicing in his sufferings, and glorying in his tribulations, and taking a pride in the marks wherewith he had been branded for Christ's sake.

In order then that we too may establish ourselves in this habit, let us order ourselves each day by what hath been said, and "forgetting those things which are behind, and reaching forth unto those things which are before, let us press on towards the prize of the high calling:" [741] unto which God grant that we may all attain, by the grace and love towards man of our Lord Jesus Christ, to whom be glory and power for ever and ever. Amen.

Footnotes:

[661] [tn eremnon.]

[662] [The text has also "Ye have heard that," as in Matthew 5:22: the latter half is not a direct quotation.--R.]

[663] [politea.]

[664] exluon.

[665] John 5:17.

[666] Matthew 12:11.

[667] John 7:23.

[668] John 11:42. ["These things" does not occur in the New Testament passage, but is inserted here to complete the sense. Comp. R.V. , "but because of the multitude which standeth around I said it, that they may believe that thou didst send me."--R.]

[669] John 8:58.

[670] John 1:1.

[671] John 1:3, 10.

[672] Matthew 19:4.

[673] lgon okonom.

[674] The Gnostic and Manich?an sects.

[675] Matthew 1:22, 23.

[676] Matthew 21:5-16.

[677] Matthew 3:15.

[678] John 8:46.

[679] John 14:30.

[680] Isaiah 53:9.

[681] Romans 10:4.

[682] Romans 8:3, 4.

[683] Romans 3:31.

[684] [tn m poisuton.]

[685] Matthew 5:18. [R.V. , "Till Heaven and earth pass away, one jot or one tittle shall in no wise pass away from the law, till all things be accomplished."--R.]

[686] apartsa.

[687] bio paraskeun pselotran.

[688] Matthew 5:19.

[689] [Matthew 5:20. The citation is accurate; the phrase "the righteousness" is supplied in English; see R.V. --R.]

[690] hupestalmno .

[691] Romans 2:21.

[692] Luke 4:23.

[693] Matthew 5:20.

[694] Job 1:1, LXX. "That man was true, blameless, righteous, devout, refraining from every evil deed."

[695] 1 Timothy 1:9.

[696] There is ms. authority for reading "of an evil one."

[697] Matthew 8:11.

[698] 1 Corinthians 13:10.

[699] liparn.

[700] [This addition to Romans 8:1 ("who walk," etc.), now rejected by all critical editors, is not found in any patristic authority older than Chrysostom. The argument above shows how it was added from an assumed application to sanctification.--R.]

[701] Romans 8:1, 2.

[702] Matthew 5:21.

[703] Matthew 5:22. [Chrysostom reads ek in this verse, and interprets accordingly; see also Homily XVII. 2. The term is wanting in the two oldest mss. of the Greek Testament, and in the Vulgate. Comp. R.V. in loco.--R.]

[704] John 17:10.

[705] Epiph. H?r. 41, sec. 1. "Cerdon [circ. A.D. 150] with others preached two first principles, and so in fact two Gods: the one good, and unknown to all: whom he also called the Father of Jesus: the other, the Demiurgus, or artificer, evil, and open to knowledge, who spake in the law, and appeared in the prophets, and hath often become visible." In this he agreed with the Oriental heretics generally. Marcion, his disciple, within a few years improved on him (H?r. 42, sec. 3), "saying, that there are three principles: one, that on high, unnamed, and unseen, which it pleases him to call the good God (this however, was not the Creator of any of the things that are in the world): another, a visible God, Creator and Artificer: and, in the third place, the devil....Now the Creator, and Artificer, and visible One, they say, is the God of the Jews, and is also the Judge." Cf. ibid. sec. 6; St. Aug. de H?res. 22; Tertull. contr. Marc. i. 10 [Ante-Nicene Fathers, vol. III. p. 278]; St. Iren. i. 28, 29 [Ante-Nicene Fathers, vol. I. pp. 352, 353].

[706] St. Iren. v. 2. "Vain also are those who say that the Lord came to what was another's, as though coveting it, in order to present that man who had been made by another, to that God, who had neither made nor ordered him, yea, rather, who had deserted him from men's first original formation. His coming, therefore, is not just, coming as He did by their account to what was none of His." [Ibid. pp. 527, 528.] In Lib. iii. 11, he specifies Marcion as teaching this doctrine.

[707] John 1:11, 10.

[708] Tertull. adv. Marcion. ii. 18; Exodus 21:24. "Which of the good rules of the law should I rather defend, than those which heresy hath craved for her own purposes? As the rule of retaliation, requiring eye for eye, tooth for tooth, and bruise for bruise. There is no tinge here of any permission for repaying an injury in kind, but the whole drift of it is to restrain violence. That is, because that most stubborn and faithless people would count it hard or even inconceivable to await God's redress, which the prophet was afterwards to proclaim, in the words, Vengeance is mine, I will repay, saith the Lord;' the commission of wrong during the interval was to be in a manner smothered by the fear of immediate retribution." [Ante-Nicene Fathers, vol. III. p. 311.] St. Augustin (contr. Adim. c. 8), says the same in reply to the Manich?ans.

[709] ["And to thieves" should be inserted here. The omission was probably accidental.--R.]

[710] Jeremiah 31:31, 32.

[711] Because they denied the authority of the Old Testament, but received the New, including St. Paul's Epistles.

[712] Galatians 4:22.

[713] Matthew 5:39.

[714] See Bp. Butler's Sermon on Resentment.

[715] Romans 12:19.

[716] 1 Corinthians 6:7.

[717] Psalm 4:5, LXX. , comp. Ephesians 4:26. "Stand in awe, and sin not," in our version. Another part of the same Hebrew verb is, however, rendered "rage" in our translation: 2 Kings 19:27, 28; Isaiah 37:28, 29. [The R.V. has the marginal rendering, "Be ye angry," in Psalm 4:5. In Ephesians 4:26, the LXX. is accurately cited.--R.]

[718] [The original repeats the emphatic and contemptuous s.--R.]

[719] [e tn gennan to puro. Comp. R.V. in loco.--R.]

[720] [One ms. adds here ka nairen ("and murdering"). The words are bracketed in Field's Greek text; while the Latin version has ipsa homicidia.--R.]

[721] apopeds.

[722] ho mlista dnatai dknein.

[723] 1 Corinthians 6:9, 10.

[724] Matthew 24:12. ["Shall be multiplied" is a more exact rendering of the verb in the first clause. Comp. R.V. --R.]

[725] apelthe, St. Chrys. hupageapelthe and apelthn.--R.]

[726] Matthew 5:23, 24.

[727] sunelnta t prokemena. Mr. Field translates this, "quickly doing the work in hand:" alleging that the word sunairen cannot well stand for "removing." But its strict meaning seems to be "to pack up," or "put into a small compass." So Odyss. xx.95. chlanan mn suneln ka kea, posin neuden. And this meaning suits well enough with the word prokemena, taken in its liturgical sense. [The technical sense of the verb is "to contract," and the context favors Field's view. The command was neither "after hastening through the service (Latin, nec propere confecto sacrificio) nor before beginning it."--R.]

[728] [tn gpen, properly rendered "love" in the next sentence.--R.]

[729] atleston.

[730] Psalm 50.23.

[731] Psalm 50.14.

[732] Psalm 141:2.

[733] 2 Corinthians 5:19.

[734] Ephesians 4:26.

[735] Matthew 5:25.

[736] Romans 13:4.

[737] Romans 5:5.

[738] [This clause is not found in the Greek text of Field, nor noticed in the critical notes. The Latin version has jacula viorare, and was probably inadvertently followed by the translator.--R.]

[739] Romans 6:21.

[740] 2 Corinthians 4:17, xii. 10; Romans 5:3; Galatians 6:17; Colossians 1:24.

[741] Philippians 3:13, 14.

"Ye have heard that it was said to them of old time, [742] Thou shalt not commit adultery; but I say unto you, that every one who looketh upon a woman to lust after her, hath committed adultery with her already in his heart."

Having now finished the former commandment, and having extended it unto the height of self-denial, He, advancing in course and order, proceeds accordingly unto the second, herein too obeying the law.

"And yet," it may be said, "this is not the second, but the third; for neither is the first, "Thou shalt not kill," but "The Lord thy God is one Lord." [743]

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. [744] But it was not as yet time to teach any such thing about Himself.

And besides, He was for a while practising His moral doctrine only, being minded from this first, and from His miracles, to convince the hearers that He was the Son of God. Now, if He had said at once, before He had spoken or done anything, "Ye have heard that it was said to them of old time, "I am the Lord thy God, and there is none other but me," but I say unto you, Worship me even as Him; this would have made all regard Him as a madman. For if, even after His teaching, and His so great miracles, while not even yet was He saying this openly, they called Him possessed with a devil; [745] had He before all these attempted to say any such thing, what would they not have said? what would they not have thought?

But by keeping back at the proper season His teaching on these subjects, He was causing that the doctrine should be acceptable to the many. Wherefore now He passed it by quickly, but when He had everywhere established it by His miracles, and by His most excellent teaching, He afterwards unveiled it in words also.

For the present, however, by the manifestation of His miracles, and by the very manner of His teaching, He unfolds it on occasion, gradually and quietly. For His enacting such laws, and such corrections of laws, with authority, would lead on the attentive and understanding hearer, by little and little, unto the word of His doctrine. For it is said, "they were astonished at Him, because He taught not as their Scribes." [746]

2. For beginning from those passions, which most belong to our whole race, anger, I mean, and desire (for it is these chiefly that bear absolute sway within us, and are more natural than the rest); He with great authority, even such as became a legislator, both corrected them, and reduced them to order with all strictness. For He said not that the adulterer merely is punished; but what He had done with respect to the murderer, this He doth here also, punishing even the unchaste look: to teach thee wherein lies what He had more than the scribes. Accordingly, He saith, "He that looketh upon a woman to lust after her hath already committed adultery with her:" that is, he who makes it his business to be curious about bright forms, and to hunt for elegant features, and to feast his soul with the sight, and to fasten his eyes on fair countenances. For He came to set free from all evil deeds not the body only, but the soul too before the body. Thus, because in the heart we receive the grace of the Spirit, He cleanses it out first.

"And how," one may say, "is it possible to be freed from desire?" I answer, first, if we were willing, even this might be deadened, and remain inactive.

In the next place, He doth not here take away desire absolutely, but that desire which springs up in men from sight. For he that is curious to behold fair countenances, is himself chiefly the enkindler of the furnace of that passion, and makes his own soul a captive, and soon proceeds also to the act.

Thus we see why He said not, "whosoever shall lust to commit adultery," but, "whosoever shall look to lust." And in the case of anger He laid down a certain distinction, saying, "without a cause," and "for nought;" but here not so; rather once for all He took away the desire. Yet surely both are naturally implanted, and both are set in us for our profit; both anger, and desire: the one that we may chastise the evil, and correct those who walk disorderly; the other that we may have children, and that our race may be recruited by such successions.

Why then did He not make a distinction here also? Nay, very great is the distinction which, if thou attend, thou wilt see here also included. For He said not simply, "whosoever shall desire," since it is possible for one to desire even when sitting in the mountains; but, "Whosoever shall look to lust;" that is to say, he who gathers in lust unto himself; he who, when nothing compels him, brings in the wild beast upon his thoughts when they are calm. For this comes no longer of nature, but of self-indulgence. This even the ancient Scripture corrects from the first, saying, "Contemplate not beauty which is another's." [747] And then, lest any one should say, "what then, if I contemplate, and be not taken captive," He punishes the look, lest confiding in this security thou shouldest some time fall into sin. "What then," one may say, "if I should look, and desire indeed, but do no evil?" Even so thou art set among the adulterers. For the Lawgiver hath pronounced it, and thou must not ask any more questions. For thus looking once, twice, or thrice, thou wilt perhaps have power to refrain; but if thou art continually doing this, and kindling the furnace, thou wilt assuredly be taken; for thy station is not beyond that nature which is common to men. As we then, if we see a child holding a knife, though we do not see him hurt, beat him, and forbid his ever holding it; so God likewise takes away the unchaste look even before the act, lest at any time thou shouldest fall in act also. For he who hath once kindled the flame, even when the woman whom he hath beheld is absent, is forming by himself continually images of shameful things, and from them often goes on even to the deed. For this cause Christ takes away even that embrace which is in the heart only.

What now can they say, who have those virgin inmates? [748] 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 [749] 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 [750] able to repulse him, now that we have brought him into our inmost parts, and have thrown our mind open unto him. Therefore He saith, "commit no adultery with thine eyes, and thou wilt commit none with thy mind."

For one may indeed behold in another way, such as are the looks of the chaste; wherefore he did not altogether prohibit our seeing, but that seeing which is accompanied with desire. And if He had not meant this, He would have said simply, "He who looketh on a woman." But now He said not thus, but, "He who looketh to lust," "he who looketh to please his sight."

For not at all to this end did God make thee eyes, that thou shouldest thereby introduce adultery, but that, beholding His creatures, thou shouldest admire the Artificer.

Just then as one may feel wrath at random, so may one cast looks at random; that is, when thou doest it for lust. Rather, if thou desirest to look and find pleasure, look at thine own wife, and love her continually; no law forbids that. But if thou art to be curious about the beauties that belong to another, thou art injuring both thy wife by letting thine eyes wander elsewhere, and her on whom thou hast looked, by touching her unlawfully. Since, although thou hast not touched her with the hand, yet hast thou caressed her with thine eyes; for which cause this also is accounted adultery, and before that great penalty draws after it no slight one of its own. For then all within him is filled with disquiet and turmoil, and great is the tempest, and most grievous the pain, and no captive nor person in chains can be worse off than a man in this state of mind. And oftentimes she who hath shot the dart is flown away, while the wound even so remains. Or rather, it is not she who hath shot the dart, but thou gavest thyself the fatal wound, by thine unchaste look. And this I say to free modest women from the charge: since assuredly, should one deck herself out, and invite towards herself the eyes of such as fall in her way; even though she smite not him that meets with her, she incurs the utmost penalty: for she mixed the poison, she prepared the hemlock, even though she did not offer the cup. Or rather, she did also offer the cup, though no one were found to drink it.

3. "Why then doth He not discourse with them also?" it may be said. Because the laws which He appoints are in every case common, although He seem to address Himself unto men only. For in discoursing with the head, He makes His admonition common to the whole body also. For woman and man He knows as one living creature, and nowhere distinguishes their kind.

But if thou desirest to hear also His rebuke for them in particular, listen to Isaiah, [751] 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 [752] also, setting many laws for them; and both about garments, and ornaments of gold, [753] and plaiting of hair, and luxurious [754] living, and all other such things, vehemently rebuking this sex. And Christ too, by what follows next, obscurely intimated this very same; for when He saith, "pluck out and cut off the eye that offendeth thee," [755] He speaks as indicating His anger against them.

3. Wherefore also He subjoins,

"If thy right eye offend thee, pluck it out, and cast it from thee." [756]

Thus, lest thou shouldest say, "But what if she be akin to me? what if in any other way she belong to me?" therefore He hath given these injunctions; not discoursing about our limbs;--far from it,--for nowhere doth He say that our flesh is to be blamed for things, but everywhere it is the evil mind that is accused. For it is not the eye that sees, but the mind and the thought. Often, for instance, we being wholly turned elsewhere, our eye sees not those who are present. So that the matter does not entirely depend upon its working. Again, had He been speaking of members of the body, He would not have said it of one eye, nor of the right eye only, but of both. For he who is offended by his right eye, most evidently will incur the same evil by his left also. Why then did He mention the right eye, and add the hand? To show thee that not of limbs is He speaking, but of them who are near unto us. Thus, "If," saith He, "thou so lovest any one, as though he were in stead of a right eye; if thou thinkest him so profitable to thee as to esteem him in the place of a hand, and he hurts thy soul; even these do thou cut off." And see the emphasis; for He saith not, "Withdraw from him," but to show the fullness of the separation, "pluck it out," saith He, "and cast it from thee."

Then, forasmuch as His injunction was sharp, He shows also the gain on either hand, both from the benefits and from the evils, continuing in the metaphor.

"For it is profitable for thee," saith He, "that one of thy members should perish, and not that thy whole body should be cast into hell." [757]

For while he neither saves himself, nor fails to destroy thee too, what kindness is it for both to sink, whereas if they were separated, one at least might have been preserved?

But why did Paul then, it may be said, choose to become accursed? [758] Not on condition of gaining nothing, but with a view to the salvation of others. But in this case the mischief pertains to both. And therefore He said not, "pluck out" only, but also "cast from thee:" to receive him again no more, if he continue as he is. For so shalt thou both deliver him from a heavier charge, and free thyself from ruin.

But that thou mayest see yet more clearly the profit of this law; let us, if you please, try what hath been said, in the case of the body itself, by way of supposition. I mean, if choice were given, and thou must either, keeping thine eye, be cast into a pit and perish, or plucking it out, preserve the rest of thy body; wouldest thou not of course accept the latter? It is plain to everyone. For this were not to act as one hating the eye, but as one loving the rest of the body. This same reckoning do thou make with regard to men also and women: that if he who harms thee by his friendship should continue incurable, his being thus cut off will both free thee from all mischief, and he also will himself be delivered from the heavier charges, not having to answer for thy destruction along with his own evil deeds.

Seest thou how full the law is of gentleness and tender care, and that which seems to men in general to be severity, how much love towards man it discloses?

Let them hearken to these things, who hasten to the theatres, and make themselves adulterers every day. For if the law commands to cut off him, whose connexion with us tends to our hurt; what plea can they have, who, by their haunting those places, attract towards them daily those even that have not yet become known to them, and procure to themselves occasions of ruin without number?

For henceforth, He not only forbids us to look unchastely, but having signified the mischief thence ensuing, He even straitens the law as He goes on, commanding to cut off, and dissever, and cast somewhere far away. And all this He ordains, who hath uttered [759] words beyond number about love, that in either way thou mightest learn His providence, and how from every source He seeks thy profit.

4. "Now it hath been said, Whosoever shall put away his wife, let him give her a writing of divorcement. [760] But I say unto you, Whosoever shall put away his wife, saving for the cause of fornication, causeth her to commit adultery; and whosoever marrieth her that is put away, committeth adultery." [761]

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, [762] that he who hated his wife, for whatever kind of cause, should not be forbidden to cast her out, and to bring home another instead of her. The law however did not command him simply to do this, but after giving the woman a writing of divorcement, that it might not be in her power to return to him again; that so at least the figure of the marriage might remain.

For if He had not enjoined this, but it were lawful first to cast her out, and take another, then afterwards to take back the former, the confusion was sure to be great, all men continually taking each others' wives; and the matter thenceforth would have been direct adultery. With a view to this, He devised, as no small mitigation, the writing of divorcement.

But these things were done by reason of another, a far greater wickedness; I mean, had He made it necessary to keep in the house her even that was hated, the husband, hating, would have killed her. For such was the race of the Jews. For they who did not spare children, who slew prophets, and "shed blood as water," [763] much more would they have showed no mercy to women. For this cause He allowed the less, to remove the greater evil. For that this was not a primary [764] law, hear Him saying, "Moses wrote these things according to the hardness of your hearts," [765] that ye might not slay them in the house, but rather put them out. But forasmuch as He had taken away all wrath, having forbidden not murder only, but even the mere feeling of anger, He with ease introduces this law likewise. With this view also He is ever bringing to mind the former words, to signify that His sayings are not contrary to them, but in agreement: that He is enforcing, not overthrowing them; perfecting, not doing them away.

And observe Him everywhere addressing His discourse to the man. Thus, "He that putteth away his wife," saith He, "causeth her to commit adultery, and he that marrieth a woman put away, committeth adultery." That is, the former, though he take not another wife, by that act alone hath made himself liable to blame, having made the first an adulteress; the latter again is become an adulterer by taking her who is another's. For tell me not this, "the other hath cast her out;" nay, for when cast out she continues to be the wife of him that expelled her. Then lest He should render the wife more self-willed, by throwing it all upon him who cast her out, He hath shut against her also the doors of him who was afterwards receiving her; in that He saith, "He who marrieth her that is put away committeth adultery;" and so makes the woman chaste even though unwilling, and blocks up altogether her access to all, and suffers her not to give an occasion for jealousy. [766] For she who hath been made aware that she positively must either keep the husband, who was originally allotted to her, or being cast out of that house, not have any other refuge;--she even against her will was compelled to make the best of her consort.

And if He discourse not at all unto her concerning these things, marvel not; for the woman is rather a weak creature. [767] For this cause letting her go, in his threatening against the men He fully corrects her remissness. Just as if any one who had a prodigal child, leaving him, should rebuke those who make him such, and forbid them to have intercourse, or to approach him. And if that be galling, call to mind, I pray thee, His former sayings, on what terms He had blessed His hearers; and thou wilt see that it is very possible and easy. For he that is meek, and a peacemaker, and poor in spirit, and merciful, how shall he cast out his wife? He that is used to reconcile others, how shall he be at variance with her that is his own?

And not thus only, but in another way also He hath lightened the enactment: forasmuch as even for him He leaves one manner of dismissal, when He saith, "Except for the cause of fornication;" since the matter had else come round again to the same issue. For if He had commanded to keep her in the house, though defiling herself with many, He would have made the matter end again in adultery.

Seest thou how these sayings agree with what had gone before? For he who looks not with unchaste eyes upon another woman, will not commit whoredom; and not committing whoredom, he will give no occasion to the husband to cast out his wife.

Therefore, you see, after this He presses the point without reserve, and builds up this fear as a bulwark, urging on the husband the great danger, if he do cast her out, in that he makes himself accountable for her adultery. Thus, lest thou being told, "pluck out the eye," shouldest suppose this to be said even of a wife: He added in good time this corrective, in one way only giving leave to cast her out, but no otherwise.

5. "Again, ye have heard that it was said to them of old time, Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths. But I say unto you, swear not at all." [768]

Why did He go straightway not to theft, but to false witness, passing over that commandment? Because he that steals, doth upon occasion swear also; but he that knows not either swearing or speaking falsehood, much less will he choose to steal. So that by this He hath overthrown the other sin likewise: since falsehood comes of stealing.

But what means, "Thou shalt perform unto the Lord thine oaths?" [769] It is this, "thou shalt be true in swearing." "But I say unto you, swear not at all."

Next, to lead them farther away from swearing by God, He saith, "Neither by Heaven, for it is God's throne, nor by the earth, for it is the footstool of His feet; nor by Jerusalem, for it is the city of the great King:" [770] still speaking out of the prophetical writings, and signifying Himself not to be opposed to the ancients. This was because they had a custom of swearing by these objects, and he intimates this custom near the end of his Gospel. [771]

But mark, I pray thee, on what ground He magnifies the elements; not from their own nature, but from God's relation to them, such as it had been in condescension declared. For because the tyranny of idolatry was great, that the elements might not be thought worthy of honor for their own sake, He hath assigned this cause, which we have mentioned, which again would pass on to the glory of God. For He neither said, "because Heaven is beautiful and great," nor, "because earth is profitable;" but "because the one is God's throne, the other His footstool;" on every side urging them on towards their Lord.

"Neither by thy head," saith He, "because thou canst not make one hair white or black." [772]

Here again, not as wondering at man, hath He withdrawn him from swearing by his head (for so man himself would be worshipped), but as referring the glory to God, and signifying that thou art not master even of thyself, and of course therefore not of the oaths made by thy head. For if no one would give up his own child to another, much more will not God give up His own work to thee. For though it be thy head, yet is it the property of another; and so far from being master thereof, thou shalt not be able to do with it, no not the least thing of all. For He said not, "Thou canst not make one hair grow;" but, "Not so much as change its quality."

"But what," it may be said, "if any one should require an oath, and apply constraint?" Let the fear of God be more powerful than the constraint: since, if thou art to bring forward such excuses, thou wilt keep none of the things which are enjoined.

Yea, for first with respect to thy wife thou wilt say, "what if she be contentious and extravagant;" and then as to the right eye, "what if I love it, and am quite on fire?" and of the unchaste look, "what then, if I cannot help seeing?" and of our anger against a brother, "what if I be hasty, and not able to govern my tongue?" and in general, all His sayings thou mayest on this wise trample under foot. Yet surely with regard to human laws thou darest not in any case use this allegation, nor say, "what then if this or that be the case," but, willing or unwilling, thou receivest what is written.

And besides, thou wilt never have compulsion to undergo at all. For he that hath hearkened unto those former blessings, and hath framed himself to be such as Christ enjoined, will have no such constraint to endure from any, being held in reverence and veneration by all.

"But let your yea, be yea; and your nay, nay: for that which exceedeth these cometh of the evil one." [773]

What is it then that "exceeds yea" and "nay"? it is the oath, not the perjury. For this latter is quite acknowledged, and no man needs to learn that it is of the evil one; and it is not an excess, but an opposite: whereas an excess means something more, and added over and above: which kind of thing swearing is.

"What then," saith one, "was it of the evil one? and if it was of the evil one, how was it a law?" Well, this same thing thou wilt say concerning the wife also; how is that now accounted adultery, which was before permitted?

What now may one reply to this? That the precepts then uttered had reference to the weakness of them who were receiving the laws; since also to be worshipped with the vapor of sacrifice is very unworthy of God, just as to lisp is unworthy of a philosopher. That kind of thing accordingly was now laid down to be adultery, and swearing to be of the evil one, now that the principles of virtue have advanced. But if these things had been, from the first, laws of the devil, they would not have attained to so great goodness. Yea, for had those not been forerunners in the first place, these which we now have would not have been so easily received. Do not thou then require their excellency now, when their use is past: but then, when the time was calling for them. Or rather, if thou wilt, even now: yea, for now also is their virtue shown: and most of all for the very cause, by reason of which we find fault with them. For their appearing such now, is the greatest commendation of them. For had they not brought us up well, and made us meet for the reception of the greater precepts, they would not have appeared such.

Therefore as the breast, when it hath fulfilled all its part, and is dismissing the child to the more manly diet, after that appears useless; and the parents who before thought it necessary for the babe, now abuse it with ten thousand mockeries (and many even not content with words of abuse, anoint it also with bitter drugs; that when their words have not power to remove the child's unseasonable propensity towards it, the real things may quench their longing): so also Christ saith, that they are of the evil one, not to indicate that the old law is of the devil, but in order that with most exceeding earnestness He might lead them away from their ancient poverty. And to them He saith these things; but with regard to the Jews, who were insensible and persevered in the same ways, He hath anointed their city all round with the terror of captivity, as with some bitter drug, and made it inaccessible. But since not even this had power to restrain them, but they desired to see it again, running to it, just as a child to the breast, He hid it from them altogether; both pulling it down, and leading away the more part of them far from it: as it is with our cattle; many, by shutting out the calves, in time induce them to forego their old familiar use of the milk.

But if the old law had belonged to the devil, it would not have led people away from idolatry, but rather would have drawn them on and cast them into it; for this did the devil desire. But now we see the opposite effect produced by the old law. And indeed this very thing, the oath, was ordained of old for this cause, that they might not swear by the idols. For "ye shall swear," saith He, "by the true God." [774] They were then no small advantages which the law effected, but rather very great. For that they came unto the "strong meat," was the work of its care.

"What then," it may be said, "is not swearing of the evil one?" Yes, indeed it is altogether of the evil one; that is, now, after so high a rule of self-restraint; but then not so.

"But how," one may say, "should the same thing become at one time good, at another time not good?" Nay, I say the very contrary: how could it help becoming good and not good, while all things are crying aloud, that they are so: the arts, the fruits of the earth, and all things else?

See it, for example, taking place first in our own kind. Thus, to be carried, in the earliest age of life, is good, but afterwards pernicious; to eat food that hath been softened in the mouth, in the first scene of our life, is good, but afterwards it is full of disgust; to be fed upon milk and to fly to the breast, is at first profitable and healthful, but tends afterwards to decay and harm. Seest thou how the same actions, by reason of the times, appear good, and again not so? Yea, and to wear the robe of a child is well as long as you are a boy, but contrariwise, when you are become a man, it is disgraceful. Wouldest thou learn of the contrary case too, how to the child again the things of the man are unsuited? Give the boy a man's robe, and great will be the laughter; and greater the danger, he being often upset in walking after that fashion. Allow him to handle public affairs, and to traffic, and sow, and reap, and great again will be the laughter.

And why do I mention these things? when killing, which among all is acknowledged to be an invention of the evil one, killing, I say, having found its proper occasion, caused Phinehas, who committed it, to be honored with the priesthood. [775] For that killing is a work of him whom I just now mentioned, hear what Christ saith; "Ye will do the works of your Father; he was a manslayer from the beginning." [776] But Phinehas became a manslayer, and "it was counted unto him" (so He speaks) "for righteousness:" [777] and Abraham again on becoming not a man-slayer only, but (which was far worse) the slayer of his child, won more and more approbation. And Peter too wrought a twofold slaughter, nevertheless what he did was of the Spirit. [778]

Let us not then examine simply the acts, but the season too, and the causes, and the mind, and the difference of persons, and whatsoever else may accompany them, these let us search out with all exactness: for there is no arriving at the truth otherwise.

And let us be diligent, if we would attain unto the kingdom, to show forth something more than the old commandments; since we cannot otherwise lay hold of the things of Heaven. For if we arrive but at the same measure, that of the ancients, we shall stand without that threshold; for "except your righteousness shall exceed the righteousness of the Scribes and Pharisees, ye cannot enter into the kingdom of Heaven." [779]

6. Yet, although so heavy a threat is set down, there are some who so far from over-passing this righteousness, even come short of it; so far from shunning oaths, they even swear falsely; so far from avoiding an unchaste gaze, they even fall into the very act of wickedness. And all the rest of the things which are forbidden, they dare to do, as though past feeling: waiting for one thing only, the day of punishment, and the time when they are to pay the most extreme penalty for their misdoings. And this is the portion of those only who have ended their lives in wickedness. For these have reason to despair, and thenceforth to expect nothing else but punishment; whereas they who are yet here, may have power both to renew the fight and to conquer and be crowned with ease.

Despond not therefore, O man, neither put away thy noble earnestness; for in truth the things are not grievous, which are enjoined. What trouble is it, I pray thee, to shun an oath? What, does it cost any money? Is it sweat and hardship? It is enough to have willed only, and the whole is done.

But if you allege to me thine habit; for this very reason most of all do I say, that thy doing right is easy. For if thou bring thyself to another habit, thou hadst effected all.

Consider, for example, how among the Greeks, in many instances, persons lisping have entirely cured by much practice their halting tongue; while others, who were used to shrug up their shoulders in an unseemly way, and to be continually moving them, by putting a sword over them, have broken themselves of it. [780]

For since you are not persuaded out of the Scriptures, I am compelled to shame you by them that are without. This God also did unto the Jews, when He said, "Go ye forth unto the Isles of Chittim, and send unto Kedar, and know if nations will change their gods; which yet are no gods." [781] And to the brutes likewise He sends us oftentimes, saying on this wise, "Go to the ant, thou sluggard, and emulate her ways:" and "go forth to the bee." [782]

This therefore I also now say unto you; consider the philosophers of the Greeks; and then ye will know of how great punishment we are worthy, who disobey the laws of God: in that they for seemliness before men have taken exceeding pains, and you bestow not the same diligence, no, not for the things of Heaven.

But if thou shouldest reply, "Habit has a wonderful power to beguile even those who are very much in earnest:" this I likewise acknowledge; however, there is another thing which I say with it; that as it is powerful to beguile, so also is it easy to be corrected. For if thou wilt set over thyself at home many to watch thee, such as thy servant, thy wife, thy friend, thou wilt easily break off from the bad habits, being hard pressed and closely restrained by all. If thou succeed in doing this for ten days only, thou wilt after that no longer need any further time, but all will be secured to thee, rooted anew in the firmness of the most excellent habit.

When therefore thou art beginning to correct this, though thou shouldest transgress thy law a first, a second, a third, a twentieth time, do not despair, but rise up again, and resume the same diligence, and thou wilt surely prevail.

For perjury surely is no trifling mischief. If to swear is of the evil one, how great the penalty which false swearing will bring! Did ye give praise to what hath been said? [783] Nay, I want not applause, nor tumults, nor noise. One thing only do I wish, that quietly and intelligently listening, you should do what is said. This is the applause, this the panegyric for me. But if thou praisest what I say, but doest not what thou applaudest, greater is the punishment, more aggravated the accusation: and to us it is shame and ridicule. For the things here present are no dramatic spectacle; neither do ye now sit gazing on actors, that ye may merely applaud. This place is a spiritual school. Wherefore also there is but one thing aimed at, duly to perform the things that have been spoken, and to show forth our obedience by our works. For then only shall we have obtained all. Since as things are, to say the truth, we have fairly given up in despair. For I have not ceased giving these admonitions either to those whom I meet in private, or in discourse with you all in common. Yet I see no advantage at all gained, but you are still clinging to the former rude beginnings, which thing is enough to fill the teacher with weariness.

See, for example, Paul himself, hardly bearing it, because his scholars were delaying a long time in their earlier lessons: "For when for the time," saith he, "ye ought to be teachers, ye have need to be taught again which be the first principles of the oracles of God. [784] "

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 [785] 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, [786] though in his own life giving no handle for blame; yet for all that, because he overlooked the treading under foot of God's laws, he was chastised with his children, and paid that grievous penalty. And if, where the absolute authority of nature was so great, he who failed to treat his own children with due firmness endured so grievous a punishment; what indulgence shall we have, freed as we are from that dominion, and yet ruining all by flattery?

In order therefore that ye may not destroy both us and your own selves with us, be persuaded, I entreat you; set very many to watch over you, and call you to account, and so free yourselves from the habit of oaths; that going on orderly from thence, ye may both with all facility succeed in attaining unto all other virtue, and may enjoy the good things to come; which God grant that we may all win, by the grace and love towards man of our Lord Jesus Christ, to whom be glory and might now and always, even for ever and ever. Amen.

Footnotes:

[742] [The phrase "to them of old time" (to rchaoi) is not found in the oldest mss. of the New Testament, in Matthew 5:27. It would be readily inserted from similar passages.--R.]

[743] Deuteronomy 6:4. [Comp. Mark 12:29, and the renderings of the R.V. text and margin in both passages.--R.]

[744] [heautn suneiagagen .]

[745] John 8:48.

[746] Matthew 7:28, 29.

[747] Ecclus. ix. 8.

[748] t sunokou parthnou, they were often called suneisakto. The practice of unmarried men, especially of the clergy, having single young women in their houses, is a frequent object of warning and censure both in the Homilies of the Fathers and in Church Canons. The earliest mention of such a thing, and of the sad abuse consequent on it, appears to be in St. Iren?us, i. 6, 3: who lays it to the charge of the Valentinian heretics. Tertullian (de Jejun. ad fin.) imputes it to the Catholics. St. Cyprian's fourth Epistle (ed. Fell.) was written to repress and punish an instance of it in the Church of Carthage. It was one of the charges against Paul of Samosata, and was forbidden by the third canon of Nic?a. See Dr. Routh's Reliqui? Sacr?, 2,506, to which the editor is indebted for this note. The custom seems to have prevailed particularly at Antioch, ib. 482. See also an oration of Chrysostom on this subject, vi. 214.

[749] Job 31:1.

[750] [okti schonte, "no longer having strength."--R.]

[751] Isaiah 3:16.

[752] 1 Timothy 2:9; Titus 2:3, 4, 5.

[753] [The words in italics are a translation of the Latin version; nothing corresponding to these terms occurs in the Greek text of the Homily.--R.]

[754] Or, wantonness. See 1 Timothy 5:6.

[755] [The text has simply tn skandalzonta. The precept is thus made more general.--R.]

[756] Matthew 5:29. [R.V. , "If thy right eye causeth thee to stumble," and so, everywhere in rendering skandalzein .--R.]

[757] [Matthew 5:29, 30.]

[758] Romans 9:3.

[759] kinsa.

[760] bblion postasou, St. Chrys. Comp. Mark 10:4: apostsion, rec. Text. [There is no variation in the text of Matthew here, but in verse 32 the best authorities read p polonhos n pols, as in text. rec.--R.]

[761] Matthew 6:31, 32.

[762] Deuteronomy 24:1-4.

[763] Psalm 79:3.

[764] proegomeno.

[765] Matthew 19:8. [R.V. "for your hardness of heart."--R.]

[766] mikropsucha .

[767] [asthensteron gr gun. The translator paraphrases this as above, giving an unnecessary tone of depreciation to the language.--R.]

[768] Matthew 5:33, 34.

[769] See Numbers 30:2; Deuteronomy 23:23.

[770] Isaiah 76:1; Psalm 48:2.

[771] Matthew 23:16, et seq.

[772] Matthew 5:36.

[773] Matthew 5:37. St. Chrysostom deviates from the received text here: as if he were thinking also of James 5:12. [The variation is in the first half of the verse, but the resemblance to James 5:12 is not marked. In the latter half the citation is exact, and Chrysostom explains ek to ponero as the R.V. does: "of the evil one."--R.]

[774] Jeremiah 4:2. LXX. ka ms, Z Krio, met lethea n, krsei, ka n dikaiosn.

[775] Numbers 25:8.

[776] John 8:44.

[777] Psalm 106:31.

[778] Acts 5.p>[779] Matthew 5:20.

[780] He clearly alludes to the history of Demosthenes.

[781] Jeremiah 2:10, 11. [The citation is much abbreviated from the LXX. , which does not vary materially from the Hebrew.--R.]

[782] Proverbs 6:6-8, LXX. "Or go to the bee, and learn how industrious she is, and how honorable she maketh her work; whose labors kings and private men make use of for health: and she is desirable to all and glorious, although she be weak in strength; for holding wisdom precious she is preferred." [This is the addition to Proverbs 6:8, found in the LXX. , but not in the Vulgate.--R.]

[783] See St. Chrys. on 1 Cor. om. IV. and the note there.

[784] Hebrews 5:12. [The text of Hebrews 5:12 is modified, didskesthai being substituted for didskein. The Vulgate also has the passive. The R.V. takes tina as the indefinite pronoun: "that someone teach you;" but compare the margin. Notice, too, the acceptance of the Pauline authorship of the Epistle.--R.]

[785] episresthai .

[786] 1 Samuel 3:13.

"Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth. But I say unto you, that ye resist not the evil: [787] but whosoever shall smite thee on the right cheek, turn to him the other also. And if any man will sue thee at the law, and take away thy coat, let him have thy cloak also."

Seest thou that it was not of an eye that He was speaking before, when He made the law to pluck out the offending eye, but of him who by his friendship is harming us, and casting us into the gulf of destruction? For He who in this place uses so great strength of expression, and who, not even when another is plucking out your eye, permits you to strike out his; how should He have made it a law to strike out one's own?

But if any one accuses the ancient law, because it commands such retaliation, he seems to me very unskillful in the wisdom that becomes a legislator, and ignorant of the virtue of opportunities, and the gain of condescension. For if he considered who were the hearers of these sayings, and how they were disposed, and when they received this code of laws, he will thoroughly admit the wisdom of the Lawgiver, and will see that it is one and the same, who made both those laws and these, and who wrote each of them exceeding profitably, and in its due season. Yes, for if at the beginning He had introduced these high and most weighty commandments, men would not have received either these, or the others; but now ordaining them severally in their due time, He hath by the two corrected the whole world.

And besides, He commanded this, not that we might strike out one another's eyes, but that we might keep our hands to ourselves. For the threat of suffering hath effectually restrained our inclination to be doing.

And thus in fact He is silently dropping seed of much self-restraint, at least in that He commands to retaliate with just the same acts. Yet surely he that began such transgression were worthy of a greater punishment, and this the abstract nature of justice [788] demands. But forasmuch as He was minded to mingle mercy also with justice, He condemns him whose offenses were very great to a punishment less than his desert: teaching us even while we suffer to show forth great consideration.

Having therefore mentioned the ancient law, and recognized it all, He signifies again, that it is not our brother who hath done these deeds, but the evil one. For this cause he hath also subjoined, "But I say unto you, that ye resist not the evil one." He did not say, "resist not your brother," but "the evil one," signifying that on his motion men dare so to act; and in this way relaxing and secretly removing most of our anger against the aggressor, by transferring the blame to another.

"What then?" it is said, "ought we not to resist the evil one?" Indeed we ought, but not in this way, but as He hath commanded, by giving one's self up to suffer wrongfully; for thus shalt thou prevail over him. For one fire is not quenched by another, but fire by water. And to show thee that even under the old law he that suffered rather prevails, that he it is who wins the crown; examine just what is done, and thou wilt see that his advantage is great. For as he that hath begun with unjust acts, will have himself destroyed the eyes of both, his neighbor's and his own (wherefore also he is justly hated of all, and ten thousand accusations are aimed at him): so he that hath been injured, even after his equal retaliation, will have done nothing horrible. Wherefore also he hath many to sympathize with him, as being clear from that offense even after he hath retaliated. And though the calamity be equal to both parties, yet the sentence passed on it is not equal, either with God, or with men. It should seem then, that neither is the calamity equal in the end.

Now whereas at the beginning He said, "he that is angry with his brother without a cause," and "he that calleth him fool shall be in danger of hell fire," here He requires yet more entire self-restraint, commanding him that suffers ill not merely to be quiet, but even to be more exceedingly earnest in his turn, [789] by offering the other cheek.

And this He saith, not as legislating about such a blow as this only, but as teaching also what forbearance we should practise in all our other trials. For just as when He saith, "whoso calleth his brother fool, is in danger of hell," He speaks not of this word only, but also of all reviling; even so here also He is making a law, not so much for our bearing it manfully, when smitten, as that we should be undisturbed, whatever we suffer. Because of this He both there singled out the extremest insult, and here hath set down that which seems to be of all blows most opprobrious, the blow on the cheek, so full of all insolence. And He commands this as having regard both of him that strikes and of him that is stricken. Since both he that is insulted will not think that he suffers any harm, being thus framed to self-restraint (nay, he will not even have any sense of the insult, as striving rather for a prize than as receiving a blow); and he that is offering the affront will be made ashamed, and not add a second blow, though he be fiercer than any wild beast, yea, rather will condemn himself heartily for the former. For nothing so restrains the wrong doers, as when the injured bear what is done with gentleness. And it not only restrains them from rushing onward, but works upon them also to repent for what has gone before, and in wonder at such forbearance to draw back. And it makes them more our own, and causes them to be slaves, not merely friends, instead of haters and enemies; even as avenging one's self does just the contrary: for it both disgraces each of the two, and makes them worse, and their anger it heightens into a greater flame; yea, often no less than death itself is the end of it, going on from bad to worse. Wherefore He not only forbade thee to be angry when smitten, but even enjoined thee to satiate the other's desire, that so neither may the former blow appear to have befallen thee against thy will. For thus, lost as he may be to shame, thou wilt be able to smite him with a mortal blow, rather than if thou hadst smitten him with thine hand; or if his shamelessness be still greater, thou wilt make him gentle in proportion.

2. "And if any man will sue thee at the law, and take away thy coat, let him have thy cloak also." [790]

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. [791] That is, as in the other case He commands to overcome in suffering, so here again, by allowing ourselves to be deprived of more than the wrong doer expected. However, He did not put it so merely, but with something to enhance it: not saying, "give thy cloak to him that asketh," but "to him that would sue thee at the law," that is, "if he drag thee into court, and give thee trouble."

And just as, after He had bidden not to call another fool, nor to be angry without cause, He went on and required more, in that He commanded to offer the right cheek also; even so here, having said, "Agree with thine adversary," He again amplifies the precept. For now He orders us not only to give what the other would have, but even to show forth a greater liberality.

"What then!" one may say, "am I to go about naked?" We should not be naked, if we obeyed these sayings with exactness; rather more abundantly than any should we be clothed. For first, no one would attack men of this disposition; and next, if there chanced to be any one so savage and ungentle, as to proceed even so far, yet many more would be found to clothe him, who acted with such self-denial, not with garments only, but even with their own flesh, if it were possible.

Further: even though one were of necessity to go about naked on account of this sort of self-denial, neither so were it any disgrace. Since Adam too was "naked" [792] in paradise, "and was not ashamed;" and Isaiah was "naked, and barefoot," and more glorious than all the Jews; [793] and Joseph [794] also, when he stripped himself, did then more than ever shine forth. For to be thus naked is no evil, but to be so clad, as we now are, with costly garments, this is both disgraceful and ridiculous. For this cause, you see, those had praise of God, but these He blames, both by prophets and by apostles.

Let us not therefore suppose His injunctions impossible. Nay, for besides their expediency, they are very easy, if we are sober-minded; and the profit of them is so great as to be an exceeding help, not to ourselves only, but to those also who are using us despitefully. And in this chiefly stands their excellence, that while they induce us to suffer wrong, they by the same means teach them also that do the wrong to control themselves. For while he on his part thinks it a great thing to take what belongs to others, but thou signifiest to him, that to thee it is easy to give even what he doth not ask: while thou bringest in liberality for a counterpoise to his meanness, and a wise moderation to his covetousness: consider what a lesson he will get, being taught not by sayings, but by actual deeds, to scorn vice and to seek after virtue.

For God will have us profitable not to ourselves alone, but to all our neighbors as well. Now if thou givest, and abstainest from suing, thou hast sought thine own advantage only; but if thou give him some other thing, thou hast made him too better, and so sent him away. Of this nature is salt, which is what He would have them to be; seeing it both recruits [795] itself, and keeps all other bodies with which it may associate: of this nature is light; for it shows objects both to a man's self and to all others. Forasmuch then as He hath set thee in the rank of these things, help thou likewise him who is sitting in darkness, and teach him that neither before did he take any thing by force: persuade him that he hath done no despite. Yea, for thus thou thyself also wilt be had in more respect and reverence, if thou signify that thou gavest freely and wert not robbed. Make therefore his sin, through thy moderation, an instance of thine own bounty.

3. And if thou think this a great thing, wait, and thou wilt see clearly, that neither yet hast thou attained to perfection. For not even here doth He stop with thee, who is laying down the laws of patient endurance, but He proceeds even further, thus saying,

"If any one shall compel thee to go one mile, go with him twain." [796]

Seest thou the height of self-denial? in this at least, that after giving thy coat, and thy cloak, not even if thine enemy should wish to use thy naked body for hardships and labors, not even so (saith He), must thou forbid him. For He would have us possess all things in common, both our bodies and our goods, as with them that are in need, so with them that insult us: for the latter comes of manliness, the former of mercifulness.

Because of this, He said, "If any one shall compel thee to go one mile, go with him twain:" again leading thee higher up, and commanding thee to show forth the same kind of ambition.

For if the things of which He spake at the beginning, being far less than these, have so great blessings pronounced on them; consider what sort of portion awaits them, who duly perform these, and what they become even before their rewards, in a human and passible [797] body winning entire freedom from passion. Since when neither insult, nor blows, nor the spoiling of their property, galls them; while they give way to no such thing, but rather add in large measure to their endurance; reflect what kind of training their soul is undergoing.

On this account then, as in regard of blows, as in regard of our goods, so in this case also, He hath bidden us act. "For why," saith He, "do I mention insult, and property? Though he should want to make use of thy very own limbs for toil and weary work, and this unjustly, do thou again conquer and overpass His unjust desire."

For "to compel" [798] is this, to drag unjustly and without any reason, and by way of despite. Nevertheless, for this also be thou ready in thy station, so as to suffer more than the other would fain do to thee.

"Give to him that asketh thee, and from him that would borrow of thee, turn not thou away." [799]

These last are less than what went before; but marvel not, for this He is ever wont to do, mingling the small with the great. And if these be little in comparison with those, let them hearken, who take the goods of others, who distribute their own among harlots, and kindle to themselves a double fire, both by the unrighteous income, and by the pernicious outlay.

But by "borrowing," here, He means not the compact with usury, but the use merely. And elsewhere He even amplifies it, saying that we should give to them, from whom we do not expect to receive. [800]

4. "Ye have heard that it hath been said, Thou shalt love thy neighbor, and hate thine enemy. But I say unto you, love your enemies, and pray for them which despitefully use you: bless them that curse you, do good to them that hate you. That ye may become like [801] your Father which is in Heaven; for He maketh His sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust." [802]

See how He hath set the highest pinnacle on our good deeds. For this is why He teaches not only to endure a blow, but to offer the right cheek also; not only to add the cloak to the coat, but to travel also two miles with him who compels thee to go one; in order that thou mightest receive with all facility that which is much more than these. "But what," one may say, "is more than these?" Not even to count as an enemy him who is doing these things: or rather even somewhat else more than this. For He said not, "do not hate," but "love;" He said not, "do not injure," but "do good."

And if any one should examine accurately, he will see that even to these things somewhat is added, much greater than they are. For neither did He simply command to love, but to pray.

Seest thou how many steps He hath ascended, and how He hath set us on the very summit of virtue? Nay, mark it, numbering from the beginning. A first step is, not to begin with injustice: a second, after he hath begun, to vindicate one's self by equal retaliation; a third, not to do unto him that is vexing us the same that one hath suffered, but to be quiet; a fourth, even to give one's self up to suffer wrongfully; a fifth, to give up yet more than the other, who did the wrong, wishes; a sixth, not to hate him who hath done so; a seventh, even to love him; an eighth, to do him good also; a ninth, to entreat God Himself on his behalf. Seest thou, what height of self-command? Wherefore glorious too, as we see, is the reward which it hath. That is, because the thing enjoined was great, and needed a fervent [803] soul, and much earnestness, He appoints for it also such a reward, as for none of the former. For He makes not mention here of earth, as with respect to the meek; nor of comfort and mercy, as with regard to the mourners and the merciful; nor of the kingdom of Heaven; but of that which was more thrilling than all; our becoming like God, in such wise as men might become so. For He saith, "That ye may become like unto your Father which is in Heaven."

And observe, I pray thee, how neither in this place, nor in the preceding parts, doth He call Him His own Father, but in that instance, "God," and "a great King," when He was discoursing about oaths, and here, "their Father." And this He doth, as reserving for the proper season what He had to say touching these points.

5. Then, bringing the likeness yet closer, He saith,

"Because He maketh His sun to rise on the evil and on the good, and sendeth rain upon just and unjust." [804]

"For He too, so far from hating," so He speaks, "even pours benefits on those that insult Him." Yet surely in no respect is the case parallel, not only because of the surpassing nature of His benefits, but also by reason of the excellence of His dignity. For thou indeed art despised by thy fellow-slave, but He by His slave, who hath also received ten thousand benefits from Him: and thou indeed givest words, in praying for him, but He, deeds, very great and marvellous, kindling the sun, and giving the annual showers. "Nevertheless, even so I grant thee to be mine equal, in such wise as it is possible for a man so to be."

Hate not then the man that doeth thee wrong, who is procuring thee such good things, and bringing thee to so great honor. Curse not him that uses thee despitefully; for so hast thou undergone the labor, but art deprived of the fruit; thou wilt bear the loss, but lose the reward; which is of the utmost folly, having borne the more grievous, not to bear what is less than it. "But how," saith one, "is it possible for this to take place?" Having seen God become man, and descend so far, and suffer so much for thy sake, dost thou still inquire and doubt, how it is possible to forgive thy fellow-servants their injuriousness? Hearest thou not Him on the cross, saying, "Forgive them, for they know not what they do?" [805] Hearest thou not Paul, when he saith, "He who is gone up on high, and is sitting on the right hand intercedeth for us?" [806] Seest thou not that even after the cross, and after He had been received up, He sent the apostles unto the Jews that had slain Him, to bring them His ten thousand blessings, and this, though they were to suffer ten thousand terrors at their hands?

6. But hast thou been greatly wronged? Nay, what hast thou endured like thy Lord, bound, beaten with whips, with rods, spit upon by servants, enduring death, and that death, which is of all deaths the most shameful, after ten thousand favors shown? And even if thou hast been greatly wronged, for this very cause most of all do thou do him good, that thou mayest both make thine own crown more glorious, and set thy brother free from the worst infirmity. For so too the physicians, when they are kicked, and shamefully handled by the insane, then most of all pity them, and take measures for their perfect cure, knowing that the insult comes of the extremity of their disease. Now I bid thee too have the same mind touching them that are plotting against thee, and do thou so treat them that are injuring thee. For it is they above all that are diseased, it is they who are undergoing all the violence. Deliver him then from this grievous contumely, and grant him to let go his anger, and set him free from that grievous demon, wrath. Yea, for if we see persons possessed by devils, we weep for them; we do not seek to be ourselves also possessed.

Now let us do this too likewise with respect to them that are angry; for in truth the enraged are like the possessed; yea rather, are more wretched than they, being mad with consciousness of it. Wherefore also their frenzy is without excuse. Trample not then on the fallen, but rather pity him. For so, should we see any one troubled with bile, blinded and giddy, and straining to 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 thee the greatest thankfulness; when he is at rest, then he will know clearly from how great trouble thou hast released him.

But why do I speak of the thanks from him? for God will straightway crown thee, and will requite thee with ten thousand honors, because thou hast freed thy brother from a grievous disease; and that brother too will honor thee as a master, ever reverencing thy forbearance.

Seest thou not the women that are in travail, how they bite those that stand by, and they are not pained? or rather they are pained, but bear it bravely, and sympathize with them who are in sorrow and are torn by those pangs. These do thou too emulate, and prove not softer than women. For after these women have brought forth (for these men are more feeble minded than women), then they will know thee to be a man in comparison. [807] of Heaven?

9. What then can we deserve, who are commanded to emulate God, and are perhaps in a way not so much as to equal the publicans? For if "to love them that love us" be the part of publicans, sinners, and heathens: when we do not even this (and we do it not, so long as we envy our brethren who are in honor), what penalty shall we not incur, commanded as we are to surpass the scribes, and taking our place below the heathens? How then shall we behold the kingdom, I pray thee? how shall we set foot on that holy threshold, who are not surpassing even the publicans? For this He covertly signified, when He said, "Do not even the publicans the same?"

And this thing most especially we may admire in His teaching, that while in each instance He sets down with very great fullness the prizes of the conflicts; such as "to see God," and "to inherit the kingdom of Heaven," and "to become sons of God," and "like God," and "to obtain mercy," and "to be comforted," and "the great reward:" if anywhere He must needs mention things grievous, He doth this in a subdued tone. Thus in the first place, the name of hell He hath set down once only in so many sentences; and in some other instances too, it is with reserve that He corrects the hearer, and as though he were managing His discourse rather in the way of shaming than threatening him; where He saith, "do not even the publicans the same?" and, "if the salt have lost its savor;" and, "he shall be called least in the kingdom of Heaven."

And there are places where He puts down the sin itself by way of punishment, leaving to the hearer to infer the grievousness of the punishment: as when He saith, "he hath committed adultery with her in his heart;" and, "he that putteth away causeth her to commit adultery;" and, "That which is more than these is of the evil one." For to them that have understanding, instead of the mention of the punishment, the very greatness of the sin is sufficient for correction.

Wherefore also He here brings forward the heathens and the publicans, by the quality of the person putting the disciple to shame. Which Paul too did, saying, "Sorrow not, even as the rest which have no hope;" [808] and, "Even as the Gentiles which know not God." [809]

And to signify that He requires nothing very overpowering, but a little more than was accustomed, He saith,

"Do not even the Gentiles [810] the same?" [811] Yet nevertheless He stops not the discourse at this, but makes it end with His rewards, and those good hopes, saying,

"Be ye therefore perfect, as your Heavenly Father." [812]

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 hath a great blessing, they have no zeal; but what is ridiculous, that they follow after.

Wherefore now dost thou not address him first? "Because he is waiting for this," is the reply. Nay, for this very reason most of all thou shouldest have sprung forward to him, that thou mightest win the crown. "No," saith he, "since this was his object." And what can be worse than this folly? That is, "Because this," saith he, "was his object;--to become procurer of a reward for me;--I will not put my hand to what he has thus suggested." Now if he first address thee, thou gainest nothing, even though thou accost him. But if thou be first to spring forward and speak to him, thou hast made thyself profit of his pride, and hast gathered in a manner abundant fruit from his obstinacy. [813] What is it then but the utmost folly, when we are to reap so large fruit from bare words, to give up the gain; and condemning him, to stumble at the very same thing? For if thou blamest him for this, that he first waits to be addressed by another, wherefore dost thou emulate that same thing which thou accusest? That which thou saidst was evil, why art thou to imitate the same as good? Seest thou how that nothing is more senseless than a man who associates with wickedness? Wherefore, I entreat, let us flee this evil and ridiculous practice. Yea, for ten thousand friendships hath this pestilence overthrown, many enmities hath it wrought.

For this cause then let us anticipate them. Since we who are commanded to take blows, and be compelled to journey, [814] and to be stripped by enemies, and to bear it; what kind of indulgence should we deserve, exhibiting so great contentiousness in a mere formal address?

11. "Why," saith one, "we are despised and spit upon, the moment we have given him up this." And in order that man may not despise thee, dost thou offend God? And in order that thy frenzied fellow servant may not despise thee, dost thou despise the Lord, who hath bestowed on thee benefits so great? Nay, if it be amiss that thine equal should despise thee, how much more that thou shouldest despise the God that made thee?

And together with this, consider that other point also; that when he despises thee, he is at that very moment employed in procuring to thee a greater reward. Since for God's sake thou submittest to it, because thou hast hearkened to His laws. And this, to what kind of honor is it not equal? to how many diadems? Be it my portion both to be insulted and despised for God's sake, rather than to be honored by all kings; for nothing, nothing is equal to this glory.

This then let us pursue, in such wise as Himself commanded, and making no account of the things of men, but showing forth perfect self restraint in all things, let us so direct our own lives. For so even now, from this very 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.

Footnotes:

[787] [R.V. text, "him that is evil." Chrysostom interprets t poner, "the evil one." In verse 40 the R.V. renders "would go to law with thee."--R.]

[788] ho to dikaou lgo.

[789] antiphilotimesthai .

[790] Matthew 5:40.

[791] huperboln.

[792] Genesis 2:25.

[793] Isaiah 20:2, 3.

[794] Genesis 39:12.

[795] sunkrote.

[796] Matthew 5:41.

[797] [pathet. There is a paranomasia in the original, indicated here by the word "passible."--R.]

[798] angaresai. [R.V. marg., "impress," a legal act of oppression. The Greek work is of Persian origin, and was transferred into Latin also; see Vulgate, Matthew 5:41.--R.]

[799] Matthew 5:42.

[800] Luke 6:35. "Do good and lend, hoping for nothing again." [But the R.V. renders "never despairing," with the margin, "Some ancient authorities read despairing of no man."--R.]

[801] omoioi, Chrys. uo, rec. text. [For the former reading in the New Testament there is no ms. authority.--R.]

[802] Matthew 5:43-45. [The briefer form of verse 44 is now accepted by critical editors (so Vulgate). The longer reading is from Luke 6:27, 28. Comp. R.V. --R.]

[803] neanik.

[804] Matthew 5:45.

[805] Luke 23:34.

[806] Romans 8:34.

[807] se tn ndra esontaihapsda.

[808] 1 Thess. iv. 13.

[809] 1 Thess. iv. 5.

[810] telona, rec. text. [But o thniko, the reading accepted by Chrysostom, is supported by the best authorities of every class. Comp. R.V. --R.]

[811] Matthew 5:47.

[812] Matthew 5:48. [The text of the Homily has gnesthe, which is probably imperative, but in Matthew 5:48, esesthe is the undisputed reading: comp. R.V. , "Ye therefore shall be perfect," etc.--R.]

[813] aponoa.

[814] angareusthai. [See note on sec. 3.--R.]