![[St. Pachomius Library]](title.gif)
"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. [Matt. 5:1, 2]
1. 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, 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
[or, "all at once"] 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, and consisted
moreover of such as creep
on the ground, He withdraws the choir of His disciples, and makes His
discourse unto them: in
His conversation with them providing that the rest also, who were yet very
far from the level of His
sayings, might find His lesson of self-denial no longer grievous unto
them.
Of which indeed both
Luke gave intimation, when he said that. He directed His words unto them:
and Matthew too,
clearly declaring the same, wrote, "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." [Matt. 5:3] 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," [Matt. 28:20] 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."
[Matt. 5:2]
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
and quiet, and trembleth at My words?" 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." [Psalm 50 (51):7] 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." 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:" [1 Tim. 3:6] --and the first man, too, puffed up by the devil with
these hopes, was made an example
of, 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" [Gen. 3:22];
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, 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" 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, 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." [Matt. 5:4]
Yet surely all men call them miserable. For therefore He wrought the
miracles beforehand, that in
such enactments as these He might be entitled to credit.
And here too again he designated not simply all that mourn, but all that
do
so for sins: since surely
that other kind of mourning is forbidden, and that earnestly, which
relates
to anything of this life. This
Paul also clearly declared, when he said, "The sorrow of the world worketh
death, but godly
sorrow worketh repentance unto salvation, not to be repented of." [2 Cor.
7:10]
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." [Matt. 5:5]
Tell me, what kind of earth? Some
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. 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,"
he added, "For so
shalt thou live long upon the earth." [Eph. 6:2, 3; Deut. 5:16] And He
Himself unto the thief again, "Today shalt thou be with
me in Paradise." [Luke 23:43]
Thus He doth not incite us by means of the future blessings only, but of
the
present also, for the sake
of the grosset sort of His hearers, and such as before the future seek
those
others.
Thus, for example, further on also He said, "Agree with thine adversary."
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." [Matt. 5:25] 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." [Matt. 5:22]
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," [1 Cor. 7:26]and, "But I spare you," [1 Cor. 7:28]
and, "I would have you without carefulness," [1 Cor. 7:32]
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;" [Psalm 36 (37):11] 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." [Matt. 6:33] And again:
"Whosoever hath left houses or brethren, shall receive an hundred fold in
this world, and in the
future shall inherit everlasting life." [Matt. 19:29; Mark 10:29, 30; Luke
18:29, 30]
6. "Blessed are they which do hunger and thirst after righteousness."
[Matt.
5:6]
What sort of righteousness? He means either the whole of virtue, or that
particular virtue which is
opposed to covetousness, [Aristotle,
Eth. Nic. v, 2].
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, much
more they who
give up their own.
"Blessed are the merciful." [Matt. 5:7]
Here He seems to me to speak not of those only who show mercy in giving of
money, but those
likewise who are merciful in their actions. For the way of showing mercy
is
manifold, and this
commandment is broad. What then is the reward thereof? "For they shall
obtain mercy."
And it seems indeed to be a sort of equal recompence, but it is a far
greater thing than the act of
goodness. For whereas they themselves show mercy as men, they obtain mercy
from the God of all;
and it is not the same thing, man's mercy, and God's; but as wide as is
the
interval between
wickedness and goodness, so far is the one of these removed from the
other.
"Blessed are the pure in heart, for they shall see God." [Matt. 5:8]
Behold again the reward is spiritual. Now He here calls "pure," either
those
who have attained unto
all virtue, and are not conscious to themselves of any evil; or those who
live in temperance. For
there is nothing which we need so much in order to see God, as this last
virtue. Wherefore Paul also
said, "Follow peace with all men, and holiness, without which no man shall
see the Lord." [Heb. 12:14] 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 [ philotimías ]
they had shown in regard of their goods, he
saith, "They gave also
their own selves to the Lord, and to us." [2 Cor. 8:5]
7. "Blessed are the peace-makers." [Matt. 5:9] 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." [Matt.
5:10]
That is, for virtue's sake, for succor given to others, and for godliness:
it being ever His wont to
call by the name of "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." [Matt. 5:11, 12]
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." [Matt. 5:12]
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." [1
Thess. 2:14, 15] 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
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." [Luke 6:26] 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." [Luke 6:22, 23]
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 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.
And David also, letting pass all that he had suffered, sought of God a
retribution for the calumny
alone. For, "Let him curse," saith he, "for the Lord bath bidden him: that
the Lord may see my
humiliation, and requite me for this cursing of his on this day." [2 Sam.
16:11, 12]
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." [Heb. 10:32] 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." [Matt. 5:13] 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," 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, 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 them,
[ epistýphontes, used of astringents]
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." [Matt. 5:13]
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. 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, 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." [Matt. 5:14]
"Of the world" again; not of one nation, nor of twenty states, but of the
whole inhabited earth.
And "a light" to the mind, far better than this sunbeam: like as they were
also a spiritual salt. And
before they are salt, and now light: to reach thee how great is the gain
of
these strict 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." [Matt. 5:14, 15]
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."
Where now are they who persevere in disbelieving the power of Christ? Let
them hear these things,
and let them adore His might, amazed at the power of the prophecy. For
consider how great things
he promised to them, who were not known even in their own country: that
earth and sea should
know them, and that they should by their fame reach to the limits of the
inhabited world; or rather,
not by their fame, but by the working of the good they wrought. For it was
not fame that bearing
them everywhere made them conspicuous, but also the actual demonstration
by
their works. Since,
as though they had wings, more vehemently than the sunbeam did they
overrun
the whole earth,
sowing the light of godliness.
But here He seems to me to be also training them to boldness of speech.
For
to say, "A city set on a
hill cannot be hid," is to speak as declaring His own powers
[or, "is spoken of manifesting His power"].
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." [Matt. 5:15, 16]
"For I," saith He, "it is true, have kindled the light, but its continuing
to burn, let that come of your
diligence: not for your own sakes alone, but also for their sake, who are
to
profit by these rays, and
to be guided unto the truth. Since the calumnies surely shall not be able
to
obscure your brightness,
if you be still living a strict life, and as becomes those who are to
convert the whole world. Show
forth therefore a life worthy of His grace; that even as it is everywhere
preached, so this light may
everywhere accompany the same.
Next He sets before them another sort of gain, besides the salvation of
mankind, enough to make
them strive earnestly, and to lead them unto all diligence. As thus, "Ye
shall not only," saith He,
"amend the world, if ye live aright, but ye will also give occasion that
God
shall be glorified; even as
if ye do the contrary, ye will both destroy men, and make God's name to be
blasphemed."
And how, it may be asked, shall God be glorified through us, if at least
men
are to speak evil of us?
Nay, not all men, and even they themselves who in envy do this, will in
their conscience admire and
approve you; even as the outward flatterers of such as live in wickedness
do
in mind accuse them.
What then? Dost thou command us to live for display and vain glory? Far
from
it; I say not this; for I
did not say, "Give ye diligence to bring forward your own good deeds,"
neither did I say, "Show
them;" but "Let your light shine." That is, "Let your virtue be great, and
the fire abundant, and the
light unspeakable." For when virtue is so great, it cannot lie hid, though
its pursuer shade it over ten
thousand fold. Present unto them an irreprehensible life, and let them
have
no true occasion of evil
speaking; and then, though there be thousands of evil-speakers, no man
shall
be able to cast any
shade upon you. And well did He say, "your light," for nothing makes a man
so illustrious, how
manifold soever his will to be concealed, as the manifestation of virtue.
For as if he were clad with
the very sunbeam, so he shines, yet brighter than it; not spending his
rays
on earth, but surmounting
also Heaven itself.
Hence also He comforts them more abundantly. For, "What though the slander
pain you," saith He;
"yet shall ye have many to honor God on your account. And in both ways
your
recompence is
gathering, as well because God is glorified through you, as because ye are
defamed for God's sake.
Thus, lest we should on purpose seek to be reproached, on hearing that
there
is a reward for it: first,
He hath not expressed that sentiment simply, but with two limitations,
namely, when what is said is
false, and when it is for God's sake:--and next He signifies how not that
only, but also good report,
hath its great profit, the glory of it passing on to God. And He holds out
to them those gracious
hopes. "For," saith He, "the calumny of the wicked avails not so much as
to
put all others in the
dark, in respect of seeing your light. For then only when you have "lost
your savor" shall they tread
you under foot; but not when you are falsely accused, doing right. Yea,
rather then shall there be
many admiring, not you only, but for your sake your Father also." And He
said not "God," but "your
Father;" already sowing beforehand the seeds of that noble birth, which
was
about to be bestowed
upon them. Moreover, indicating His parity in honor, as He said above.
"Grieve not when ye are evil
spoken of, for it is enough for you that for my sake you are thus spoken
of;" so here He mentions
the Father: every where manifesting His equality.
12. Since then we know the gain that arises from this earnestness, and the
danger of indolence (for if
our Lord be blasphemed because of us, that were far worse than our
perdition), let us "give none
offense, neither to the Jews, nor to the Gentiles, nor to the Church of
God." [1 Cor. 10:32] 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;" to others, a "savor of life." [2 Cor. 2:16] 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?
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,
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." [Luke 6:34, 35]
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
[ prötótypos ], 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." [Prov. 19:17] Thou hast lent to God: 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 in the other
place.
14. Knowing therefore as we do these things, let us make our mercifulness
abundant, let us give
proof of much love to man, both by the use of our money, and by our
actions.
And if we see any
one ill-treated and beaten in the market-place, whether we can pay down
money, let us do it: or
whether by words we may separate them, let us not be backward. For even a
word has its reward,
and still more have sighs. And this the blessed Job said; "But I wept for
every helpless one, and I
sighed when I saw a man in distress." [Job 30:25 LXX] 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. Look not on, but separate them.
Take no pleasure,
but amend the evil. Stir not up others to the shameful sight, but rather
drive off and separate those
who are assembled. It is for shameless persons, and born slaves, to take
pleasure in such
calamities; for those that are mere refuse, for asses without reason.
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." [Exodus 23:5] And thou must
see that to separate and reconcile men that are fighting is a much lighter
thing than to lift up the fallen
beast. And if we ought to help in raising our enemies' ass, much more our
friends' souls: and most
when the fall is more grievous; for not into mire do these fall, but into
the fire of hell, not bearing the
burden of their wrath. And thou, when thou seest thy brother lying under
the
load, and the devil
standing by, and kindling the pile, thou runnest by, cruelly and
unmercifully; a kind of thing not safe
to do, even where brutes are concerned.
And whereas the Samaritan, seeing a wounded man, unknown, and not at all
appertaining to him,
both staid, and set him on a beast, and brought him home to the inn, and
hired a physician, and gave
some money, and promised more: thou, seeing one fallen not among thieves,
but amongst a band of
demons, and beset by anger; and this not in a wilderness, but in the midst
of the forum; not having to
lay out money, nor to hire a beast, nor to bring him on a long way, but
only
to say some words:--art
thou slow to do it? and boldest back, and hurriest by cruelly and
unmercifully? And how thinkest
thou, calling upon God, ever to find Him propitious?