Homilies

HOMILY XVI PART I. MATTHEW V. SEVENTEEN THROUGH TWENTY 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 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, and to love one another, and to love one another, and to love one another, and to love one another, and to love one another, and to love one another, and to love one another, and to love one another, and to love one another, and to love one another, and to love one another, and to love one another, and to love one another, and to love one another, and to love one another, and to love one another, and to love one another, and to love one another, and to love one another, and to love one another, and to love one another, and to love one another, and to love one another, and to love one another, and to love one another 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. But I say to you, Be not even angry. And to mark out a way for a kind of divine and heavenly conversation, 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 remained unmoved, and that no one should add anything more to them. Or rather, they bore with their rulers adding thereto, not however for the better, but for the worse. For so they used to set aside the honor due to our parents by additions of their own, and very many others also of the matters enjoined them, they would free themselves of by these unseasonable additions. Therefore, since Christ, in the first place, was not of the sacerdotal 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, cast out that which was sure to be harboring there. And what was it that was harboring there, and making an obstacle? 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. But some had in them much condescension, as when he brings forward the sheep lost on the Sabbath day, and points out that the law is disturbed for its preservation, and makes mention again of circumcision, as having this same effect. 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 the 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 the suspicion, added, I said these things, because of the people which standeth by, that they may believe that thou hast sent me. 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 caste, 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 Jew's 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. But his disciple not thus, but, In the beginning was the Word, and the Word was with God, and the Word was God. 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. 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. 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 practiced such great condescension throughout? For on this account we see that even when he was abrogating the Sabbath, he did not as of set purpose bring in such his legislation, but he puts together many and various pleas of defense. Now if, when he was about to cause one commandment to cease, he used so much reserve in his language, that he might not startle the hearers, much more, when adding to the law, entire as it was, another entire code of laws, did he require much management and attention, not to alarm those who were then hearing him. For this same cause, neither do we find him teaching everywhere clearly concerning his own Godhead, for if his adding to the law was sure to perplex them so greatly, much more his declaring himself God. 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, 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 evangelists used to say in each case, that it might be fulfilled which was spoken by the prophet, both when he was born, and when the children sung that wondrous hymn to him, and when he sat on the ass. And in very many more instances he worked the 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. And to the Jews also he said, Which of you convinceth me of sin? And to his disciples again, The prince of this world cometh, and findeth nothing in me. And the prophet too from the first had said that, He did no sin. 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. 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. And again, Do we then make void the law through faith? God forbid! Yea, we establish the law. 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. 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 unsuspectingly 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, is 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 straight 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 peacemaker Blessed, he again almost said the same, when he gave command to leave the gift, and hastened 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. Wherefore is in that place, he said, the meek shall inherit the 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 peacemakers 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 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. 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 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 practicing how to live. Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called least in the kingdom of heaven. 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. 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. But when thou hearest, least in the kingdom of heaven, surmised 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 fearful coming. And how could it be reasonable, that while he who called his brother fool, and transgressed 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 whoever 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? So doing, but not guiding others, lessens our reward. One ought therefore to be chief in either work, and having first set oneself 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. 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. 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. Here by righteousness he means the whole of virtue. Even as also discoursing of Job, he said, he was a blameless man, righteous. 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. 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, 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, favoured 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. And Lazarus also, receiving the great prize, is shown dwelling in Abraham's bosom. And all as many as have shown forth with excellency in the old dispensation, shown 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, 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 retaining 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 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, in 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. For the law of the Spirit of life hath made me free from the law of sin and death.