Homily XVIII.
Homily XVIII.
Matthew Chapter 5, Verse 38 And Matthew Chapter 5, Verse 39 And Matthew Chapter 5, Verse 40
"Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth. But I say unto you, that ye resist not the evil:(1) but whosoever shall smite thee on the right cheek, turn to him the other also. And if any man will sue thee at the law, and take away thy coat, let him have thy cloak also."
Seest thou that it was not of an eye that He was speaking before, when He made the law to pluck out the offending eye, but of him who by his friendship is harming us, and casting us into the gulf of destruction? For He who in this place uses so great strength of expression, and who, not even when another is plucking out your eye, permits you to strike out his; how should He have made it a law to strike out one's own?
But if any one accuses the ancient law, because it commands such retaliation, he seems to me very unskillful in the wisdom that becomes a legislator, and ignorant of the virtue of opportunities, and the gain of condescension. For if he considered who were the hearers of these sayings, and how they were disposed, and when they received this code of laws, he will thoroughly admit the wisdom of the Lawgiver, and will see that it is one and the same, who made both those laws and these, and who wrote each of them exceeding profitably, and in its due season. Yes, for if at the beginning He had introduced these high and most weighty commandments, men would not have received either these, or the others; but now ordaining them severally in their due time, He hath by the two corrected the whole world.
And besides, He commanded this, not that we might strike out one another's eyes, but that we might keep our hands to ourselves. For the threat of suffering hath effectually restrained our inclination to be doing.
And thus in fact He is silently dropping seed of much self-restraint, at least in that He commands to retaliate with just the same acts. Yet surely he that began such transgression were worthy of a greater punishment, and this the abstract nature of justice(2) demands. But forasmuch as He was minded to mingle mercy also with justice, He condemns him whose offenses were very great to a punishment less than his desert: teaching us even while we suffer to show forth great consideration.
Having therefore mentioned the ancient law, and recognized it all, He signifies again, that it is not our brother who hath done these deeds, but the evil one. For this cause he hath also subjoined, "But I say unto you, that ye resist not the evil one." He did not say, "resist not your brother," but "the evil one," signifying that on his motion men dare so to act; and in this way relaxing and secretly removing most of our anger against the aggressor, by transferring the blame to another.
"What then?" it is said, "ought we not to resist the evil one?" Indeed. we ought, but not in this way, but as He hath commanded, by giving one's self up to suffer wrongfully; for thus shall thou prevail over him. For one fire is not quenched by another, but fire by water. And to show thee that even under the old law he that suffered rather prevails, that he it is who wins the crown; examine just what is done, and thou wilt see that his advantage is great. For as he that hath begun with unjust acts, will have himself destroyed the eyes of both, his neighbor's and his own (wherefore also he is justly hated of all, and ten thousand accusations are aimed at him): so he that hath been injured, even after his equal retaliation, will have done nothing horrible. Wherefore also he hath many to sympathize with him, as being clear from that offense even after he hath retaliated. And though the calamity be equal to both parties, yet the sentence passed on it is not equal, either with God, or with men. It should seem then, that neither is the calamity equal in the end.
Now whereas at the beginning He said, "he that is angry with his brother without a cause," and "he that calleth him feel shall be in danger of hell fire," here He requires yet more entire self-restraint, commanding him that suffers ill not merely to be quiet, but even to be more exceedingly earnest in his turn,(3) by offering the other cheek.
And this He saith, not as legislating about such a blow as this only, but as teaching also what forbearance we should practise in all our other trials. For just as when He saith, "whose calleth his brother feel, is in danger of hell," He speaks not of this word only, but also of all reviling; even so here also He is making a law, not so much for our bearing it manfully, when smitten, as that we should be undisturbed, whatever we suffer. Because of this He both there singled out the extremest insult, and here hath set down that which seems to be of all blows most opprobrious, the blow on the cheek, so full of all insolence. And He commands this as having regard both of him that strikes and of him that is stricken. Since both he that is insulted will not think that he suffers any harm, being thus framed to self-restraint (nay, he will not even have any sense of the insult, as striving rather for a prize than as receiving a blow); and he that is offering the affront will be made ashamed, and not add a second blow, though he be fiercer than any wild beast, yea, rather will condemn himself heartily for the former. For nothing so restrains the wrong doers, as when the injured bear what is done with gentleness. And it not only restrains them from rushing onward, but works upon them also to repent for what has gone before, and in wonder at such forbearance to draw back. And it makes them more our own, and causes them to be slaves, not merely friends, instead of haters and enemies; even as avenging one's self does just the contrary: for it both disgraces each of the two, and makes them worse, and their anger it heightens into a greater flame; yea, often no less than death itself is the end of it, going on from bad to worse. Wherefore He not only forbade thee to be angry when smitten, but even enjoined thee to satiate the other's desire, that so neither may the former blow appear to have befallen thee against thy will. For thus, lost as he may be to shame, thou wilt be able to smite him with a mortal blow, rather than if thou hadst smitten him with thine hand; or if his shamelessness be still greater, thou wilt make him gentle in proportion.
2. "And if any man will sue thee at the law, and take away thy coat, let him have thy cloak also."(4)
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.(5) 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"(6) in paradise, "and was not ashamed;" and Isaiah was "naked, and barefoot," and more glorious than all the Jews;(7) and Joseph(8) 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(9) 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."(10)
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(11) 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"(12) 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."(13)
These last are less than what went before; but marvel not, for this He is ever wont to do, mingling the small with the great. And if these be little in comparison with those, let them hearken, who take the goods of others, who distribute their own among harlots, and kindle to themselves a double fire, both by the unrighteous income, and by the pernicious outlay.
But by "borrowing," here, He means not the compact with usury, but the use merely. And elsewhere He even amplifies it, saying that we should give to them, from whom we do not expect to receive?
4. "Ye have heard that it hath been said, Thou shalt love thy neighbor, and hate thine enemy. But I say unto you, love your enemies, and pray for them which despitefully use you: bless them that curse you, do good to them that hate you. That ye may become like(14) 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."(15)
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(16) 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."(17)
"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?"(18) Hearest thou not Paul, when he saith, "He who is gone up on high, and is sitting on the right hand intercedeth for us?"(19) Seest thou not that even after the cross, and after He had been received up, He sent the apostles unto the Jews that had slain Him, to bring them His ten thousand blessings, and this, though they were to suffer ten thousand terrors at their hands?
6. But hast thou been greatly wronged? Nay, what hast thou endured like thy Lord, bound, beaten with whips, with rods, spit upon by servants, enduring death, and that death, which is of all deaths the most shameful, after ten thousand favors shown? And even if thou hast been greatly wronged, for this very cause most of all do thou do him good, that thou mayest both make thine own crown more glorious, and set thy brother free from the worst infirmity. For so too the physicians, when they are kicked, and shamefully handled by the insane, then most of all pity them, and take measures for their perfect cure, knowing that the insult comes of the extremity of their disease. Now I bid thee too have the same mind touching them that are plotting against thee, and do thou so treat them that are injuring thee. For it is they above all that are diseased, it is they who are undergoing all the violence. Deliver him then from this grievous contumely, and grant him to let go his anger, and set him free from that grievous demon, wrath. Yea, for if we see persons possessed by devils, we weep for them; we do not seek to be ourselves also possessed.
Now let us do this too likewise with respect to them that are angry; for in truth the enraged are like the possessed; yea rather, are more wretched than they, being mad with consciousness of it. Wherefore also their frenzy is without excuse. Trample not then on the fallen, but rather pity him. For so, should we see any one troubled with bile, blinded and giddy, and straining to east up this evil humor, we stretch forth a hand, and continue to support him through his struggles, and though we stain our garments, we regard it not, but seek one thing only, how we may set him free from this grievous distress. This then let us do with respect to the angry also, and continue to bear them up when vomiting and struggling; nor let him go, until he put from him all the bitterness. And then shall he feel toward thee the greatest thankfulness; when he is at rest, then he will know clearly from how great trouble thou hast released him.
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