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"Take heed that ye do not your alms before men, to be seen of them." [Matt. 6:1]
1. HE roots out in what remains the most tyrannical passion of all, the
rage and madness with respect
to vainglory, which springs up in them that do right. For at first He had
not at all discoursed about it;
it being indeed superfluous, before He had persuaded them to do any of the
things which they ought,
to teach in which way they should practise and pursue them.
But after He had led them on to self-command, then He proceeds to purge
away
also the alloy
which secretly subsists with it. For this disease is by no means of random
birth; but when we have
duly performed many of the commandments.
It behooved therefore first to implant virtue, and then to remove the
passion which mars its fruit.
And see with what He begins, with fasting, and prayer, and almsgiving: for
in these good deeds most
especially it is wont to make its haunt. The Pharisee, for instance, was
hereby puffed up, who saith,
"I fast twice a week, I give tithes of my substance." [Luke 19:12] And he
was vainglorious too in his very
prayer, making it for display. For since there was no one else present, he
pointed himself out to the
publican, saying, "I am not as the rest of men, nor even as this
publican."
And mark how Christ began, as though He were speaking of some wild beast,
hard to catch, and
crafty to deceive him who was not very watchful. Thus, "take heed," saith
He, "as to your alms." So
Paul also speaks to the Philippians; "Beware of dogs." [Philippians 3:2]
And
with reason, for the evil beast
comes in upon us secretly, and without noise puffs all away, and
unobservedly carries out all that is
within.
Forasmuch then as He had made much discourse about almsgiving, and brought
forward God,
"Who maketh His sun to rise on the evil and the good," [Matt. 5:45] and by
motives from all quarters had
urged them on to this, and had persuaded them to exult in the abundance of
their giving; He finishes
by taking away also all things that encumber this fair olive tree. For
which
same cause He saith,
"Take heed that ye do not your alms before men," for that which was before
mentioned, is "God's"
almsgiving.
2. And when He had said, "not to do it before men," He added, "to be seen
of
them." And though it
seems as if the same thing were said a second time, yet if any one give
particular attention, it is not
the same thing, but one is different from the other; and it hath great
security, and unspeakable care
and tenderness. For it may be, both that one doing alms before men may not
do it to be seen of
them, and again that one not doing it before men may do it to be seen of
them. Wherefore it is not
simply the thing, but the intent, which He both punishes and rewards. And
unless such exactness
were employed, this would make many more backward about the giving of
alms,
because it is not
on every occasion altogether possible to do it secretly. For this cause,
setting thee free from this
restraint, He defines both the penalty and the reward not by the result of
the action, but by the
intention of the doer.
That is, that thou mayest not say, "What? am I then the worse, should
another see?"--"it is not this,"
saith He, "that I am seeking, but the mind that is in thee, and the tone
of
what thou doest." For His
will is to bring our soul altogether into frame, and to deliver it from
every disease. Now having, as
you see, forbidden men's acting for display, and having taught them the
penalty thence ensuing,
namely, to do it vainly, and for nought, He again rouses their spirits by
putting them in mind of the
Father, and of Heaven, that not by the loss alone He might sting them, but
also shame them by the
recollection of Him who gave them being.
"For ye have no reward," saith He, "with your Father which is in Heaven."
[Matt. 6:1]
Nor even at this did He stop, but proceeds yet further, by other motives
also increasing their
disgust. For as above He set forth publicans and heathens, by the quality
of
the person shaming their
imitators, so also in this place the hypocrites.
"Therefore when thou doest thine alms," saith He, "do not sound a trumpet
before thee, as the
hypocrites do." [Matt. 6:2]
Not that they had trumpets, but He means to display the greatness of their
frenzy, by the use of this
figure of speech, deriding and making a shows of them hereby.
And well hath He called them "hypocrites" for the mask was of mercy, but
the
spirit of cruelty and
inhumanity. For they do it, not because they pity their neighbors, but
that
they themselves may enjoy
credit; and this came of the utmost cruelty; while another was perishing
with hunger, to be seeking
vainglory, and not putting an end to his suffering.
It is not then the giving alms which is required, but the giving as one
ought, the giving for such and
such an end.
Having then amply derided those men, and having handled them so, that the
hearer should be even
ashamed of them, He again corrects thoroughly the mind which is so
distempered: and having said
how we ought not to act, He signifies on the other hand how we ought to
act.
How then ought we to
do our alms?
"Let not thy left hand know," saith He, "what thy right hand doeth."
[Matt.
6:3]
Here again His enigmatical meaning is not of the hands, but He hath put
the
thing hyperbolically. As
thus: "If it can be," saith He, "for thyself not to know it, let this be
the
object of thine endeavor; that,
if it were possible, it may be concealed from the very hands that
minister."
It is not, as some say,
that we should hide it from wrong-headed
[skaioús, "on the left hand"]
men, for He hath here commanded
that it should be
concealed from all.
And then the reward too; consider how great it is. For after He had spoken
of the punishment from
the one, He points out also the honor derived from the other; from either
side urging them, and
leading them on to high lessons. Yea, for He is persuading them to know
that
God is everywhere
present, and that not by our present life are our interests limited, but a
yet more awful tribunal will
receive us when we go hence, and the account of all our doings, and
honors,
and punishments: and
that no one will be hid in doing anything either great or small, though he
seem to be hid from men.
For all this did He darkly signify, when He said,
"Thy Father which seeth in secret shall reward thee openly." [Matt. 6:4]
Setting for him a great and august assemblage of spectators, and what He
desires, that very thing
bestowing on him in great abundance. "For what," saith He, "dost thou
wish?
is it not to have some
to be spectators of what is going on? Behold then, thou hast some; not
angels, nor archangels, but
the God of all." And if thou desire to have men also as spectators,
neither
of this desire doth He
deprive thee at the fitting season, but rather in greater abundance
affords
it unto thee. For, if thou
shouldest now make a display, thou wilt be able to make it to ten only, or
twenty, or (we will say) a
hundred persons: but if thou take pains to lie hid now, God Himself will
then proclaim thee in the
presence of the whole universe. Wherefore above all, if thou wilt have men
see thy good deeds,
hide them now, that then all may look on them with the more honor, God
making them manifest, and
extolling them, and proclaiming them before all. Again, whereas now they
that behold will rather
condemn thee as vainglorious; when they see thee crowned, so far from
condemning, they will even
admire thee, all of them. When therefore by waiting a little, thou mayest
both receive a reward, and
reap greater admiration; consider what folly it is to cast thyself out of
both these; and while thou art
seeking thy reward from God, and while God is beholding, to summon men for
the display of what
is going on. Why, if display must be made of our love, to our Father above
all should we make it;
and this most especially, when our Father hath the power both to crown and
to punish.
And let me add, even were there no penalty, it were not meet for him who
desires glory, to let go
this our theatre, and take in exchange that of men. For who is there so
wretched, as that when the
king was hastening to come and see his achievements, he would let him go,
and make up his
assembly of spectators of poor men and beggars? For this cause then, He
not
only commands to
make no display, but even to take pains to be concealed: it not being at
all
the same, not to strive for
publicity, and to strive for concealment.
3. "And when ye pray," saith He, "ye shall not be as the hypocrites, for
they love to pray standing in
the synagogues, and in the corners of the streets. Verily I say unto you,
they have their reward." [Matt. 6:5]
"But thou, when thou prayest, enter into thy closet, and when thou hast
shut
thy door, pray to thy
Father which is in secret." [Matt. 6:6]
These too again He calls "hypocrites," and very fitly; for while they are
feigning to pray to God, they
are looking round after men; wearing the garb not of suppliants, but of
ridiculous persons. For he,
who is to do a suppliant's office, letting go all other, looks to him
alone,
who hath power to grant his
request. But if thou leave this one, and go about wandering and casting
around thine eyes
everywhere, thou wilt depart with empty hands. For this was thine own
will.
Wherefore He said not,
"such shall not receive a reward," but, "they have it out:" that is, they
shall indeed receive one, but
from those of whom they themselves desire to have it. For God wills not
this: He rather for His part
was willing to bestow on men the recompence that comes from Himself; but
they seeking that which
is from men, can be no longer justly entitled to receive from Him, for
whom
they have done nothing.
But mark, I pray thee, the lovingkindness of God, in that He promises to
bestow on us a reward,
even for those good things which we ask of Him.
Having then discredited them, who order not this duty as they ought, both
from the place and from
their disposition of mind, and having shown that they are very ridiculous:
He introduces the best
manner of prayer, and again gives the reward, saying, "Enter into thy
closet."
"What then," it may be said, "ought we not to pray in church?" Indeed we
ought by all means, but in
such a spirit as this. Because everywhere God seeks the intention of all
that is done. Since even if
thou shouldest enter into thy closet, and having shut the door, shouldest
do
it for display, the doors
will do thee no good.
It is worth observing in this case also, how exact the definition, which
He
made when He said, "That
they may appear unto men." So that even if thou shut the doors, this He
desires thee duly to
perform, rather than the shutting of the doors, even to shut the doors of
the mind. For as in
everything it is good to be freed from vainglory, so most especially in
prayer. For if even without
this, we wander and are distracted, when shall we attend unto the things
which we are saying,
should we enter in having this disease also? And if we who pray and
beseech
attend not, how do
we expect God to attend?
4. But yet some there are, who after such and so earnest charges, behave
themselves so unseemly in
prayer, that even when their person is concealed, they make themselves
manifest to all by their
voice, crying out disorderly, and rendering themselves objects of ridicule
both by gesture and
voice. Seest thou not that even in a market place, should any one come up
doing like this, and
begging clamorously, he wilt drive away him whom he is petitioning; but if
quietly, and with the
proper gesture, then he rather wins over him that can grant the favor?
Let us not then make our prayer by the gesture of our body, nor by the
loudness of our voice, but
by the earnestness of our mind: neither with noise and clamor and for
display, so as even to disturb
those that are near us, but with all modesty, and with contrition in the
mind, and with inward
tears.
But art thou pained in mind, and canst not help crying aloud? yet surely
it
is the part of one
exceedingly pained to pray and entreat even as I have said. Since Moses
too
was pained, and
prayed in this way and was heard; for this cause also God said unto him,
"Wherefore criest thou
unto me." [Exodus 14:15] And Hannah too again, her voice not being heard,
accomplished all she wished,
forasmuch as her heart cried out. But Abel prayed not only when silent,
but
even when dying,
and his blood sent forth a cry more clear than a trumpet.
Do thou also then groan, even as that holy one, I forbid it not. "Rend,"
as
the prophet
commanded, "thine heart, and not thy garments." [Joel 2:13] Out of deeps
call upon God, for it is said, "Out
of the depths have I cried to Thee, O Lord." [Psalm 129 (130):1] From
beneath, out of the heart, draw forth a voice,
make thy prayer a mystery. Seest thou not that even in the houses of kings
all tumult is put away,
and great on all sides is the silence? Do thou also therefore, entering as
into a palace,--not that on
the earth, but what is far more awful than it, that which is in
heaven,--show forth great seemliness.
Yea, for thou art joined to the choirs of angels, and art in communion
with
archangels, and art
singing with the seraphim. And all these tribes show forth much goodly
order, singing with great awe
that mystical strain, and their sacred hymns to God, the King of all. With
these then mingle thyself,
when thou art praying, and emulate their mystical order.
For not unto men art thou praying, but to God, who is everywhere present,
who hears even before
the voice, who knows the secrets of the mind. If thou so pray, great is
the
reward thou shalt receive.
"For thy Father," saith He, "who seeth in secret, shall reward thee
openly."
[Matt. 6:4, 6, 18]
He said not, "shall freely give thee," but, "shall reward thee;" yea, for
He
hath made Himself a debtor
to thee, and even from this hath honored thee with great honor. For
because
He Himself is invisible,
He would have thy prayer be so likewise.
5. Then He speaks even the very words of the prayer.
"When ye pray," saith He, "use no vain repetitions, even as the heathen
do."
[Matt. 6:7]
You see that when He was discoursing of almsgiving, He removed only that
mischief which comes
of vainglory, and added nothing more; neither did He say whence one should
give alms; as from
honest labor, and not from rapine nor covetousness: this being abundantly
acknowledged among all.
And also before that, He had thoroughly cleared up this point, when He
blessed them "that hunger
after righteousness."
But touching prayer, He adds somewhat over and above; "not to use vain
repetitions." And as there
He derides the hypocrites, so here the heathen; shaming the hearer
everywhere most of all by the
vileness of the persons. For since this, in most cases, is especially
biting
and stinging, I mean our
appearing to be likened to outcast persons; by this topic He dissuades
them;
calling frivolousness,
here, by the name of "vain repetition:" as when we ask of God things
unsuitable, kingdoms, and
glory, and to get the better of enemies, and abundance of wealth, and in
general what does not at all
concern us.
"For He knoweth," saith He, "what things ye have need of." [Matt. 6:8]
And herewith He seems to me to command in this place, that neither should
we
make our prayers
long; long, I mean, not in time, but in the number and length of the
things
mentioned. For
perseverance indeed in the same requests is our duty: His word being,
"continuing instant in
prayer." [Rom. 12:12]
And He Himself too, by that example of the widow, who prevailed with the
pitiless and cruel ruler,
by the continuance of her intercession; and by that of the friend, who
came
late at night time,
and roused the sleeper from his bed, not for his friendship's, but for his
importunity's sake; what
did He, but lay down a law, that all should continually make supplication
unto Him? He doth not
however bid us compose a prayer of ten thousand clauses, and so come to
Him
and merely repeat
it. For this He obscurely signified when He said, "They think that they
shall be heard for their much
speaking." [Matt. 6:7]
"For He knoweth," saith He, "what things ye have need of." And if He know,
one may say, what we
have need of, wherefore must we pray? Not to instruct Him, but to prevail
with Him; to be made
intimate with Him, by continuance in supplication; to be humbled; to be
reminded of thy sins.
6. "After this manner, therefore, pray ye," saith He: "Our Father, which
art
in heaven." [Matt. 6:9]
See how He straightway stirred up the hearer, and reminded him of all
God's
bounty in the
beginning. For he who calls God Father, by him both remission of sins, and
taking away of
punishment, and righteousness, and sanctification, and redemption, and
adoption, and inheritance,
and brotherhood with the Only-Begotten, and the supply of the Spirit, are
acknowledged in this
single title. For one cannot call God Father, without having attained to
all
those blessings. Doubly,
therefore, doth He awaken their spirit, both by the dignity of Him who is
called on, and by the
greatness of the benefits which they have enjoyed. But when He saith, "in
Heaven," He speaks not
this as shutting up God there, but as withdrawing him who is praying from
earth, and fixing him in the
high places, and in the dwellings above.
He teaches, moreover, to make our prayer common, in behalf of our brethren
also. For He saith
not, "my Father, which art in Heaven," but, "our Father," offering up his
supplications for the body in
common, and nowhere looking to his own, but everywhere to his neighbor's
good. And by this He
at once takes away hatred, and quells pride, and casts out envy, and
brings
in the mother of all good
things, even charity, and exterminates the inequality of human things, and
shows how far the equality
reaches between the king and the poor man, if at least in those things
which
are greatest and most
indispensable, we are all of us fellows. For what harm comes of our
kindred
below, when in that
which is on high we are all of us knit together, and no one hath aught
more
than another; neither the
rich more than the poor, nor the master than the servant, neither the
ruler
than the subject, nor the
king than the common soldier, nor the philosopher than the barbarian, nor
the skillful than the
unlearned? For to all hath He given one nobility, having vouchsafed to be
called the Father of all
alike.
7. When therefore He hath reminded us of this nobility, and of the gift
from
above, and of our
equality with our brethren, and of charity; and when He hath removed us
from
earth, and fixed us in
Heaven; let us see what He commands us to ask after this. Not but, in the
first place, even that
saying alone is sufficient to implant instruction in all virtue. For he
who
hath called God Father, and a
common Father, would be justly bound to show forth such a conversation, as
not to appear
unworthy of this nobility, and to exhibit a diligence proportionate to the
gift. Yet is He not satisfied
with this, but adds, also another clause, thus saying,
"Hallowed be Thy name." [Matt. 6:9]
Worthy of him who calls God Father, is the prayer to ask nothing before
the
glory of His Father, but
to account all things secondary to the work of praising Him. For
"hallowed"
is glorified. For His own
glory He hath complete, and ever continuing the same, but He commands him
who prays to seek
that He may be glorified also by our life. Which very thing He had said
before likewise, "Let your
light so shine before men, that they may see your good works, and glorify
your Father which is in
heaven." [Matt. 5:16] Yea, and the seraphim too, giving glory, said on
this
wise, "Holy, holy, holy." [Isa. 6:3] So that
"hallowed" means this, viz. "glorified." That is, "vouchsafe," saith he,
"that we may live so purely, that
through us all may glorify Thee." Which thing again appertains unto
perfect
self-control, to present to
all a life so irreprehensible, that every one of the beholders may offer
to
the Lord the praise due to
Him for this.
"Thy kingdom come." [Matt. 6:10]
And this again is the language of a right-minded child, not to be rivetted
to things that are seen,
neither to account things present some great matter; but to hasten unto
our
Father, and to long for
the things to come. And this springs out of a good conscience, and a soul
set free from things that
are on earth. This, for instance, Paul himself was longing after every
day:
wherefore he also said,
that "even we ourselves, who have the first-fruits of the Spirit, groan,
waiting for an adoption, the
redemption of our body." [Rom. 8:23] For he who hath this fondness
[ érôta ],
can
neither be puffed up by the
good things of this life, nor abashed by its sorrows; but as though
dwelling
in the very heavens, is
freed from each sort of irregularity.
"Thy will be done in earth, as it is in Heaven." [Matt. 6:10]
Behold a most excellent train of thought! in that He bade us indeed long
for
the things to come, and
hasten towards that sojourn; and, till that may be, even while we abide
here, so long to be earnest in
showing forth the same conversation as those above. For ye must long,
saith
He, for heaven, and
the things in heaven; however, even before heaven, He hath bidden us make
the earth a heaven and
do and say all things, even while we are continuing in it, as having our
conversation there; insomuch
that these too should be objects of our prayer to the Lord. For there is
nothing to hinder our
reaching the perfection of the powers above, because we inhabit the earth;
but it is possible even
while abiding here, to do all, as though already placed on high. What He
saith therefore is this: "As
there all things are done without hindrance, and the angels are not partly
obedient and partly
disobedient, but in all things yield and obey (for He saith, "Mighty in
strength, performing His
word"); so vouchsafe that we men may not do Thy will by halves, but
perform
all things as Thou
willest."
Seest thou how He hath taught us also to be modest, by making it clear
that
virtue is not of our
endeavors only, but also of the grace from above? And again, He hath
enjoined each one of us,
who pray, to take upon himself the care of the whole world. For He did not
at all say, "Thy will be
done" in me, or in us, but everywhere on the earth; so that error may be
destroyed, and truth
implanted, and all wickedness cast out, and virtue return, and no
difference
in this respect be
henceforth between heaven and earth. "For if this come to pass," saith He,
"there will be no
difference between things below and above, separated as they are in
nature;
the earth exhibiting to
us another set of angels."
8. "Give us this day our daily bread." [Matt. 6:11]
What is "daily bread"? That for one day. [
Tí esti, Ton árton tòn
epióusion? Toù ephêmeron.]
For because He had said thus, "Thy will be done in earth as it is in
heaven," [Matt. 6:10] but was discoursing to
men encompassed with flesh, and subject to the necessities of nature, and
incapable of the same
impassibility with the angels:--while He enjoins the commands to be
practised by us also, even as
they perform them; He condescends likewise, in what follows, to the
infirmity of our nature. Thus,
"perfection of conduct," saith He, "I require as great, not however
freedom
from passions; no, for
the tyranny of nature permits it not: for it requires necessary food." But
mark, I pray thee, how even
in things that are bodily, that which is spiritual abounds. For it is
neither for riches, nor for delicate
living, nor for costly raiment, nor for any other such thing, but for
bread
only, that He hath
commanded us to make our prayer. And for "daily bread," so as not to "take
thought for the
morrow." [Matt. 6:34] Because of this He added, "daily bread," that is,
bread for one day.
And not even with this expression is He satisfied, but adds another too
afterwards, saying, "Give us
this day;" so that we may not, beyond this, wear ourselves out with the
care
of the following day.
For that day, the intervals before which thou knowest not whether thou
shalt
see, wherefore dost
thou submit to its cares?
This, as He proceeded, he enjoined also more fully, saying, "Take no
thought
for the morrow." [Matt. 6:34] He
would have us be on every hand unencumbered and winged for flight,
yielding
just so much to
nature as the compulsion of necessity requires of us.
9. Then forasmuch as it comes to pass that we sin even after the washing
of
regeneration, He,
showing His love to man to be great even in this case, commands us for the
remission of our sins to
come unto God who loves man, and thus to say,
"Forgive us our debts, as we also forgive our debtors." [Matt. 6:12]
Seest thou surpassing mercy? After taking away so great evils, and after
the
unspeakable greatness
of His gift, if men sin again, He counts them such as may be forgiven. For
that this prayer belongs to
believers, is taught us both by the laws of the church, and by the
beginning
of the prayer. For the
uninitiated could not call God Father. If then the prayer belongs to
believers, and they pray,
entreating that sins may be forgiven them, it is clear that not even after
the laver is the profit of
repentance taken away. Since, had He not meant to signify this, He would
not
have made a law that
we should so pray. Now He who both brings sins to remembrance, and bids us
ask forgiveness,
and teaches how we may obtain remission and so makes the way easy; it is
perfectly clear that He
introduced this rule of supplication, as knowing, and signifying, that it
is
possible even after the
font to wash ourselves from our offenses; by reminding us of our sins,
persuading us to be
modest; by the command to forgive others, setting us free from all
revengeful passion; while by
promising in return for this to pardon us also, He holds out good hopes,
and
instructs us to have high
views [ philosopheîn]
concerning the unspeakable mercy of God toward man.
But what we should most observe is this, that whereas in each of the
clauses
He had made mention
of the whole of virtue, and in this way had included also the
forgetfulness
of injuries (for so, that "His
name be hallowed," is the exactness of a perfect conversation; and that
"His
will be done," declares
the same thing again: and to be able to call God "Father," is the
profession
of a blameless life; in all
which things had been comprehended also the duty of remitting our anger
against them that have
transgressed): still He was not satisfied with these, but meaning to
signify
how earnest He is in the
matter, He sets it down also in particular, and after the prayer, He makes
mention of no other
commandment than this, saying thus:
"For if ye forgive men their trespasses, your heavenly Father also will
forgive you." [Matt. 6:14]
So that the beginning is of us, and we ourselves have control over the
judgment that is to be passed
upon us. For in order that no one, even of the senseless, might have any
complaint to make, either
great or small, when brought to judgment; on thee, who art to give
account,
He causes the sentence
to depend; and "in what way soever thou hast judged for thyself, in the
same," saith He, "do I also
judge thee." And if thou forgive thy fellow servant, thou shalt obtain the
same favor from me; though
indeed the one be not equal to the other. For thou forgivest in thy need,
but God, having need of
none: thou, thy fellow slave; God, His slave: thou liable to unnumbered
charges; God, being without
sin. But yet even thus doth He show forth His lovingkindness towards man.
Since He might indeed, even without this, forgive thee all thine offenses;
but He wills thee hereby
also to receive a benefit; affording thee on all sides innumerable
occasions
of gentleness and love to
man, casting out what is brutish in thee, and quenching wrath, and in all
ways cementing thee to him
who is thine own member.
For what canst thou have to say? that thou hast wrongfully endured some
ill
of thy neighbor? (For
these only are trespasses, since if it be done with justice, the act is
not
a trespass.) But thou too art
drawing near to receive forgiveness for such things, and for much greater.
And even before the
forgiveness, thou hast received no small gift, in being taught to have a
human soul, and in being
trained to all gentleness. And herewith a great reward shall also be laid
up
for thee elsewhere, even
to be called to account for none of thine offenses.
What sort of punishment then do we not deserve, when after having received
the privilege, we
betray our salvation? And how shall we claim to be heard in the rest of
our
matters, if we will not, in
those which depend on us, spare our own selves?
10. "And lead us not into temptation; but deliver us from the evil one:
for
Thine is the kingdom, and
the power, and the glory, for ever. Amen." [Matt. 6:13]
Here He teaches us plainly our own vileness, and quells our pride,
instructing us to deprecate all
conflicts, instead of rushing upon them. For so both our victory will be
more glorious, and the devil's
overthrow more to be derided. I mean, that as when we are dragged forth,
we
must stand nobly; so
when we are not summoned, we should be quiet, and wait for the time of
conflict; that we may
show both freedom from vainglory, and nobleness of spirit.
And He here calls the devil "the wicked one," commanding us to wage
against
him a war that knows
no truce, and implying that he is not such by nature. For wickedness is
not
of those things that are
from nature, but of them that are added by our own choice. And he is so
called pre-eminently, by
reason of the excess of his wickedness, and because he, in no respect
injured by us, wages against
us implacable war. Wherefore neither said He, "deliver us from the wicked
ones," but, "from the
wicked one;" instructing us in no case to entertain displeasure against
our
neighbors, for what
wrongs soever we may suffer at their hands, but to transfer our enmity
from
these to him, as being
himself the cause of all our wrongs.
Having then made us anxious as before conflict, by putting us in mind of
the
enemy, and having cut
away from us all our remissness; He again encourages and raises our
spirits,
by bringing to our
remembrance the King under whom we are arrayed, and signifying Him to be
more powerful than
all. "For Thine," saith He, "is the kingdom, and the power, and the
glory."
Doth it not then follow, that if His be the kingdom, we should fear no
one,
since there can be none
to withstand, and divide the empire with him. For when He saith, "Thine is
the kingdom," He sets
before us even him, who is warring against us, brought into subjection,
though he seem to oppose,
God for a while permitting it. For in truth he too is among God's
servants,
though of the degraded
class, and those guilty of offense; and he would not dare set upon any of
his fellow servants, had he
not first received license from above. And why say I, "his fellow
servants?"
Not even against swine
did he venture any outrage, until He Himself allowed him; nor against
flocks, nor herds, until he
had received permission from above.
"And the power," saith He. Therefore, manifold as thy weakness may be,
thou
mayest of right be
confident, having such a one to reign over thee, who is able fully to
accomplish all, and that with
ease, even by thee.
"And the glory, for ever. Amen." Thus He not only frees thee from the
dangers that are approaching
thee, but can make thee also glorious and illustrious. For as His power is
great, so also is His glory
unspeakable, and they are all boundless, and no end of them. Seest thou
how
He hath by every
means anointed His Champion, and hath framed Him to be full of confidence?