Opening
I notice you've provided a reference to Matthew 5:38-40 but haven't included the actual paragraph text that needs to be rewritten.
Could you please provide the specific paragraph from a patristic text that you'd like me to rewrite in clear, modern English? Once you share the text, I'll be happy to simplify it while preserving all the transliterated Greek technical terms and maintaining theological precision.
Matthew 5:38-40.
You have heard that it was said, "An eye for an eye, and a tooth for a tooth." But I tell you, do not resist the evil person. If anyone strikes you on the right cheek, turn to him the other cheek also. And if anyone wants to sue you and take your coat, let him have your cloak as well.
You have heard that it has been said, An eye for an eye, and a tooth for a tooth. But I say unto you, that you resist not the evil: but whosoever shall smite you on the right cheek, turn to him the other also. And if any man will sue you at the law, and take away your coat, let him have your cloak also.
Do you see that He wasn't actually talking about a physical eye earlier when He commanded us to pluck out the offending eye, but rather about someone who through friendship is harming us and throwing us into the pit of destruction? For the One who speaks with such forceful language here, and who doesn't permit you to strike out someone else's eye even when that person is plucking out yours—how could He have made it a law to strike out your own?
Do you see that it was not of an eye that He was speaking before, when He made the law to pluck out the offending eye, but of him who by his friendship is harming us, and casting us into the gulf of destruction? For He who in this place uses so great strength of expression, and who, not even when another is plucking out your eye, permits you to strike out his; how should He have made it a law to strike out one's own?
But if anyone criticizes the ancient law because it commands such retaliation, he seems to me very unskilled in the wisdom proper to a lawgiver and ignorant of the value of timing and the benefit of accommodation. For if he considered who the hearers of these sayings were, how they were disposed, and when they received this code of laws, he would fully acknowledge the wisdom of the Lawgiver and would see that it is one and the same God who made both those laws and these, and who wrote each of them most profitably and at its proper time. Indeed, if He had introduced these high and most demanding commandments at the beginning, people would not have received either these or the others. But by ordaining them separately at their proper times, He has corrected the whole world through both.
But if any one accuses the ancient law, because it commands such retaliation, he seems to me very unskillful in the wisdom that becomes a legislator, and ignorant of the virtue of opportunities, and the gain of condescension. For if he considered who were the hearers of these sayings, and how they were disposed, and when they received this code of laws, he will thoroughly admit the wisdom of the Lawgiver, and will see that it is one and the same, who made both those laws and these, and who wrote each of them exceeding profitably, and in its due season. Yes, for if at the beginning He had introduced these high and most weighty commandments, men would not have received either these, or the others; but now ordaining them severally in their due time, He has by the two corrected the whole world.
And besides, He commanded this not so that we would strike out one another's eyes, but so that we would keep our hands to ourselves. For the threat of suffering has effectively restrained our inclination to act violently.
And besides, He commanded this, not that we might strike out one another's eyes, but that we might keep our hands to ourselves. For the threat of suffering has effectually restrained our inclination to be doing.
And so in fact He is quietly sowing the seeds of much self-restraint, at least in that He commands retaliation with exactly the same acts. Yet surely the one who began such wrongdoing would be worthy of a greater punishment, and this the abstract nature of justice demands. But since He intended to combine mercy with justice as well, He condemns the one whose offenses were very great to a punishment less than he deserves, teaching us to show great consideration even while we suffer.
And thus in fact He is silently dropping seed of much self-restraint, at least in that He commands to retaliate with just the same acts. Yet surely he that began such transgression were worthy of a greater punishment, and this the abstract nature of justice demands. But forasmuch as He was minded to mingle mercy also with justice, He condemns him whose offenses were very great to a punishment less than his desert: teaching us even while we suffer to show forth great consideration.
Having therefore mentioned the ancient law and acknowledged it all, He indicates again that it is not our brother who has done these deeds, but the evil one. For this reason He has also added, "But I say unto you, resist not the evil one." He did not say, "resist not your brother," but "the evil one," signifying that men dare to act this way at his prompting. And in this way He is relaxing and quietly removing most of our anger against the aggressor by transferring the blame to another.
Having therefore mentioned the ancient law, and recognized it all, He signifies again, that it is not our brother who has done these deeds, but the evil one. For this cause he has also subjoined, But I say unto you, that you resist not the evil one. He did not say, resist not your brother, but the evil one, signifying that on his motion men dare so to act; and in this way relaxing and secretly removing most of our anger against the aggressor, by transferring the blame to another.
What then? some say, should we not resist the evil one? We certainly should, but not in this way. Rather, we should resist as He commanded, by surrendering ourselves to suffer wrongfully. This is how you will prevail over him, for one fire is not quenched by another fire, but by water. And to show you that even under the old law, the one who suffers actually prevails and wins the crown, examine what happens and you will see that his advantage is great. The person who begins with unjust acts will have destroyed the eyes of both parties—his neighbor's and his own. Because of this, he is justly hated by everyone, and countless accusations are directed against him. Meanwhile, the person who has been injured, even after retaliating equally, will have done nothing horrible. Therefore he has many who sympathize with him, since he remains free from that offense even after retaliating. Although the harm may be equal for both parties, the judgment pronounced on it is not equal, either with God or with people. It seems, then, that the harm is not equal in the end either.
What then? it is said, ought we not to resist the evil one? Indeed we ought, but not in this way, but as He has commanded, by giving one's self up to suffer wrongfully; for thus shall you prevail over him. For one fire is not quenched by another, but fire by water. And to show you that even under the old law he that suffered rather prevails, that he it is who wins the crown; examine just what is done, and you will see that his advantage is great. For as he that has begun with unjust acts, will have himself destroyed the eyes of both, his neighbor's and his own (wherefore also he is justly hated of all, and ten thousand accusations are aimed at him): so he that has been injured, even after his equal retaliation, will have done nothing horrible. Wherefore also he has many to sympathize with him, as being clear from that offense even after he has retaliated. And though the calamity be equal to both parties, yet the sentence passed on it is not equal, either with God, or with men. It should seem then, that neither is the calamity equal in the end.
Now at the beginning He said that whoever is angry with his brother without a cause, and whoever calls him a fool will be in danger of hell fire. Here He requires even more complete self-restraint, commanding the one who suffers wrong not only to remain quiet, but to be even more earnest in response by offering the other cheek.
Now whereas at the beginning He said, he that is angry with his brother without a cause, and he that calls him fool shall be in danger of hell fire, here He requires yet more entire self-restraint, commanding him that suffers ill not merely to be quiet, but even to be more exceedingly earnest in his turn, by offering the other cheek.
And He says this not to legislate only about this particular kind of blow, but to teach us what kind of forbearance we should practice in all our other trials. For just as when He says, "Whoever calls his brother fool is in danger of hell," He is speaking not only about this word but also about all verbal abuse, so here too He is making a law not so much about bearing it bravely when we are struck, as about remaining undisturbed whatever we suffer. Because of this, He both singled out the most extreme insult there, and here He has set down what seems to be the most disgraceful of all blows—the blow on the cheek, which is full of all insolence. And He commands this with regard to both the one who strikes and the one who is struck. Since the one who is insulted will not think he suffers any harm, being trained in self-restraint (in fact, he will not even perceive it as an insult, since he is striving for a prize rather than receiving a blow); and the one who is offering the affront will be made ashamed and will not add a second blow, even if he is fiercer than any wild beast—indeed, he will heartily condemn himself for the first one. For nothing so restrains wrongdoers as when the injured bear what is done with gentleness. And it not only restrains them from rushing onward, but also works upon them to repent for what has gone before, and in wonder at such forbearance to draw back. And it makes them more our own, and causes them to become slaves, not merely friends, instead of haters and enemies; whereas avenging oneself does just the opposite: for it both disgraces each of the two and makes them worse, and it heightens their anger into a greater flame; indeed, often death itself is the end of it, going on from bad to worse. Therefore He not only forbade you to be angry when struck, but even commanded you to satisfy the other's desire, so that the first blow may not even appear to have happened against your will. For in this way, lost to shame as he may be, you will be able to strike him with a mortal blow more effectively than if you had struck him with your hand; or if his shamelessness is even greater, you will make him gentle in proportion.
And this He says, not as legislating about such a blow as this only, but as teaching also what forbearance we should practise in all our other trials. For just as when He says, whoever calls his brother fool, is in danger of hell, He speaks not of this word only, but also of all reviling; even so here also He is making a law, not so much for our bearing it manfully, when smitten, as that we should be undisturbed, whatever we suffer. Because of this He both there singled out the extremest insult, and here has set down that which seems to be of all blows most opprobrious, the blow on the cheek, so full of all insolence. And He commands this as having regard both of him that strikes and of him that is stricken. Since both he that is insulted will not think that he suffers any harm, being thus framed to self-restraint (nay, he will not even have any sense of the insult, as striving rather for a prize than as receiving a blow); and he that is offering the affront will be made ashamed, and not add a second blow, though he be fiercer than any wild beast, yea, rather will condemn himself heartily for the former. For nothing so restrains the wrong doers, as when the injured bear what is done with gentleness. And it not only restrains them from rushing onward, but works upon them also to repent for what has gone before, and in wonder at such forbearance to draw back. And it makes them more our own, and causes them to be slaves, not merely friends, instead of haters and enemies; even as avenging one's self does just the contrary: for it both disgraces each of the two, and makes them worse, and their anger it heightens into a greater flame; yea, often no less than death itself is the end of it, going on from bad to worse. Wherefore He not only forbade you to be angry when smitten, but even enjoined you to satiate the other's desire, that so neither may the former blow appear to have befallen you against your will. For thus, lost as he may be to shame, you will be able to smite him with a mortal blow, rather than if you had smitten him with your hand; or if his shamelessness be still greater, you will make him gentle in proportion.
And if any man will sue you at the law, and take away your coat, let him have your cloak also. Matthew 5:40
Here again He is not simply making a law about this particular situation, but is teaching us in general not to be attached to material things. For if He had been legislating only about a coat, He would have said, "If anyone takes your coat, give him your cloak too." But instead He says, "If anyone sues you at law," showing that He is speaking about all legal disputes and about our attitude toward possessions in general.
2. And if any man will sue you at the law, and take away your coat, let him have your cloak also. Matthew 5:40
For this command applies not only to physical blows but also to our possessions. This is why He uses the same forceful illustration again. Just as in the previous case He commands us to overcome by enduring suffering, so here too He tells us to prevail by allowing ourselves to lose more than the wrongdoer expected. However, He did not state it plainly but added something to intensify it: He did not say, "Give your cloak to him who asks," but to him who would sue you at law—that is, to someone who drags you into court and causes you trouble.
For not in the matter of blows only, but of our goods also, He would have such forbearance exhibited. Wherefore He again employs the same strong figure. That is, as in the other case He commands to overcome in suffering, so here again, by allowing ourselves to be deprived of more than the wrong doer expected. However, He did not put it so merely, but with something to enhance it: not saying, give your cloak to him that asks, but to him that would sue you at the law, that is, if he drag you into court, and give you trouble.
And just as after He commanded us not to call another a fool or be angry without cause, He went further and required more by commanding us to offer the right cheek also, so here too, having said "Agree with your adversary," He again expands the precept. For now He orders us not only to give what the other person wants, but even to demonstrate a greater generosity.
And just as, after He had bidden not to call another fool, nor to be angry without cause, He went on and required more, in that He commanded to offer the right cheek also; even so here, having said, Agree with your adversary, He again amplifies the precept. For now He orders us not only to give what the other would have, but even to show forth a greater liberality.
What then, someone may say, am I supposed to go around naked? We would not be naked if we obeyed these teachings precisely; rather we would be clothed more abundantly than anyone else. For first, no one would attack people who have this attitude; and second, if there happened to be anyone so savage and unkind as to go even that far, yet many more people would be found to clothe the one who acted with such self-denial, not only with garments but even with their own flesh, if it were possible.
What then! one may say, am I to go about naked? We should not be naked, if we obeyed these sayings with exactness; rather more abundantly than any should we be clothed. For first, no one would attack men of this disposition; and next, if there chanced to be any one so savage and ungentle, as to proceed even so far, yet many more would be found to clothe him, who acted with such self-denial, not with garments only, but even with their own flesh, if it were possible.
Even if someone had to go around naked because of this kind of self-denial, that wouldn't be disgraceful either. After all, Adam was naked in paradise and felt no shame, and Isaiah was naked and barefoot yet more glorious than all the Jews, and Joseph, when he stripped off his garment, shone forth more than ever. Being naked in this way is not evil, but being clothed as we are now in expensive garments—that is both disgraceful and ridiculous. This is why those people received praise from God, while He blames us through both prophets and apostles.
Further: even though one were of necessity to go about naked on account of this sort of self-denial, neither so were it any disgrace. Since Adam too was naked Genesis 2:25 in paradise, and was not ashamed; and Isaiah was naked, and barefoot, and more glorious than all the Jews; Isaiah 20:2-3 and Joseph Genesis 39:12 also, when he stripped himself, did then more than ever shine forth. For to be thus naked is no evil, but to be so clad, as we now are, with costly garments, this is both disgraceful and ridiculous. For this cause, you see, those had praise of God, but these He blames, both by prophets and by apostles.
Let us not think His commands are impossible. In fact, besides being beneficial, they are very easy if we are sensible. The benefit they bring is so great that they help not only ourselves but also those who mistreat us. And this is their chief excellence: while they lead us to endure wrong, they at the same time teach those who wrong us to restrain themselves. For while the wrongdoer thinks it is a great thing to take what belongs to others, you show him that for you it is easy to give even what he does not ask. While you set your generosity against his meanness and your wise self-control against his greed, consider what a lesson he will learn, being taught not by words but by actual deeds to despise vice and pursue virtue.
Let us not therefore suppose His injunctions impossible. Nay, for besides their expediency, they are very easy, if we are sober-minded; and the profit of them is so great as to be an exceeding help, not to ourselves only, but to those also who are using us despitefully. And in this chiefly stands their excellence, that while they induce us to suffer wrong, they by the same means teach them also that do the wrong to control themselves. For while he on his part thinks it a great thing to take what belongs to others, but you signify to him, that to you it is easy to give even what he does not ask: while you bring in liberality for a counterpoise to his meanness, and a wise moderation to his covetousness: consider what a lesson he will get, being taught not by sayings, but by actual deeds, to scorn vice and to seek after virtue.
For God wants us to be helpful not only to ourselves but to all our neighbors as well. Now if you give and hold back from suing, you have sought only your own advantage; but if you give him something else, you have made him better too, and sent him away improved. This is the nature of salt, which is what He wants them to be; for salt both sustains itself and preserves all other bodies it comes into contact with. This is the nature of light as well; for it reveals objects both to oneself and to everyone else. Since He has placed you in the rank of these things, you likewise should help the one who is sitting in darkness, and teach him that he did not actually gain anything by force beforehand. Persuade him that he has committed no wrong. For in this way you yourself will also be held in greater respect and reverence, if you show that you gave freely and were not robbed. Therefore, through your moderation, make his sin an example of your own generosity.
For God will have us profitable not to ourselves alone, but to all our neighbors as well. Now if you give, and abstainest from suing, you have sought your own advantage only; but if you give him some other thing, you have made him too better, and so sent him away. Of this nature is salt, which is what He would have them to be; seeing it both recruits itself, and keeps all other bodies with which it may associate: of this nature is light; for it shows objects both to a man's self and to all others. Forasmuch then as He has set you in the rank of these things, help thou likewise him who is sitting in darkness, and teach him that neither before did he take anything by force: persuade him that he has done no despite. Yea, for thus you yourself also will be had in more respect and reverence, if you signify that you gave freely and were not robbed. Make therefore his sin, through your moderation, an instance of your own bounty.
And if you think this is a great thing, wait, and you will see clearly that you have not yet reached perfection. For the one who is laying down the laws of patient endurance does not stop even here with you, but proceeds even further, saying this:
3. And if you think this a great thing, wait, and you will see clearly, that neither yet have you attained to perfection. For not even here does He stop with you, who is laying down the laws of patient endurance, but He proceeds even further, thus saying,
If anyone forces you to go one mile, go with him two. Matthew 5:41
If any one shall compel you to go one mile, go with him two. Matthew 5:41
Do you see the height of self-denial? In this way at least: after giving your coat and your cloak, even if your enemy wants to use your naked body for hardships and labors, even then, He says, you must not forbid him. For He wants us to hold all things in common—both our bodies and our possessions—with those who are in need and with those who insult us. The latter comes from manliness, the former from mercifulness.
Do you see the height of self-denial? In this at least, that after giving your coat, and your cloak, not even if your enemy should wish to use your naked body for hardships and labors, not even so (says He), must thou forbid him. For He would have us possess all things in common, both our bodies and our goods, as with them that are in need, so with them that insult us: for the latter comes of manliness, the former of mercifulness.
Because of this, He said, "If anyone compels you to go one mile, go with him two"—again leading you to a higher level and commanding you to show the same kind of eagerness.
Because of this, He said, If any one shall compel you to go one mile, go with him two: again leading you higher up, and commanding you to show forth the same kind of ambition.
For if the things He spoke of at the beginning, which are far less demanding than these, have such great blessings pronounced upon them, consider what kind of reward awaits those who properly fulfill these commands, and what they become even before receiving their rewards—while still in a human and passible body, they win complete freedom from passion. When neither insult, nor beatings, nor the theft of their property troubles them, and they yield to no such thing but instead greatly increase their endurance, think about what kind of discipline their soul is undergoing.
For if the things of which He spoke at the beginning, being far less than these, have so great blessings pronounced on them; consider what sort of portion awaits them, who duly perform these, and what they become even before their rewards, in a human and passible body winning entire freedom from passion. Since when neither insult, nor blows, nor the spoiling of their property, galls them; while they give way to no such thing, but rather add in large measure to their endurance; reflect what kind of training their soul is undergoing.
For this reason, then, just as He commanded us to act regarding blows and regarding our possessions, so also in this case He has commanded us to act. For why, He says, do I mention insult and property? Even if someone should want to make use of your very own body parts for labor and exhausting work, and this unjustly, you should again overcome and surpass his unjust desire.
On this account then, as in regard of blows, as in regard of our goods, so in this case also, He has bidden us act. For why, says He, do I mention insult, and property? Though he should want to make use of your very own limbs for toil and weary work, and this unjustly, do thou again conquer and overpass His unjust desire.
For to compel means to drag someone unjustly and without any reason, and by way of insult. Nevertheless, be ready in your position even for this, so as to endure more than the other person wants to do to you.
For to compel is this, to drag unjustly and without any reason, and by way of despite. Nevertheless, for this also be thou ready in your station, so as to suffer more than the other would fain do to you.
Give to him that asks you, and from him that would borrow of you, turn not thou away. Matthew 5:42
Give to him that asks you, and from him that would borrow of you, turn not thou away. Matthew 5:42
These last commands are less demanding than what came before, but don't be surprised, for this is what He always does, mixing small things with great things. And if these seem small compared to those earlier ones, let those people listen who take other people's property, who distribute their own possessions among prostitutes, and who kindle a double fire for themselves, both through unrighteous income and through destructive spending.
These last are less than what went before; but marvel not, for this He is ever wont to do, mingling the small with the great. And if these be little in comparison with those, let them hearken, who take the goods of others, who distribute their own among harlots, and kindle to themselves a double fire, both by the unrighteous income, and by the pernicious outlay.
Here, when He speaks of borrowing, He does not mean a transaction involving usury, but simply the act of using something. And elsewhere He even goes further, saying that we should give to those from whom we do not expect to receive anything back.
But by borrowing, here, He means not the compact with usury, but the use merely. And elsewhere He even amplifies it, saying that we should give to them, from whom we do not expect to receive.
You have heard it said, "You shall love your neighbor and hate your enemy." But I tell you, love your enemies and pray for those who mistreat you. Bless those who curse you, and do good to those who hate you. Do this so that you may become like your Father in Heaven, for He makes His sun rise on the evil and on the good, and He sends rain on the just and on the unjust.
4. You have heard that it has been said, You shall love your neighbor, and hate your enemy. But I say unto you, love your enemies, and pray for them which despitefully use you: bless them that curse you, do good to them that hate you. That ye may become like your Father which is in Heaven; for He makes His sun to rise on the evil and on the good, and sends rain on the just and on the unjust.
See how He has set the highest standard for our good deeds. This is why He teaches not only to endure a blow, but to offer the right cheek as well; not only to add the cloak to the coat, but also to travel two miles with the one who compels you to go one. He does this so that you might receive with complete ease what is far greater than these things. But what, someone may ask, is greater than these? Not even to count as an enemy the one who is doing these things—or rather, something even more than this. For He did not say merely "do not hate," but "love." He did not say merely "do not injure," but "do good."
See how He has set the highest pinnacle on our good deeds. For this is why He teaches not only to endure a blow, but to offer the right cheek also; not only to add the cloak to the coat, but to travel also two miles with him who compels you to go one; in order that you might receive with all facility that which is much more than these. But what, one may say, is more than these? Not even to count as an enemy him who is doing these things: or rather even somewhat else more than this. For He said not, do not hate, but love; He said not, do not injure, but do good.
If anyone examines this carefully, they will see that something even greater than these things has been added. For He did not simply command us to love, but to pray.
And if any one should examine accurately, he will see that even to these things somewhat is added, much greater than they are. For neither did He simply command to love, but to pray.
Do you see how many steps He has climbed, and how He has placed us on the very summit of virtue? Notice this carefully, counting from the beginning. The first step is not to begin with injustice. The second is, after someone has begun it, to defend yourself with equal retaliation. The third is not to do to the person troubling you the same thing you have suffered, but to remain quiet. The fourth is even to allow yourself to suffer wrongfully. The fifth is to give up even more than the wrongdoer wants. The sixth is not to hate the one who has done this. The seventh is even to love him. The eighth is to do good to him as well. The ninth is to ask God Himself on his behalf. Do you see what height of self-control this is? Therefore the reward it receives is glorious too, as we can see. That is, because the thing commanded was great and needed a passionate soul and much earnestness, He also assigns to it a reward such as He gave for none of the earlier commands. For He does not mention earth here, as He did with the meek, nor comfort and mercy, as He did regarding those who mourn and the merciful, nor the kingdom of Heaven, but rather something more thrilling than all of these: our becoming like God, in such a way as humans can become so. For He says, "That you may become like your Father which is in Heaven."
Do you see how many steps He has ascended, and how He has set us on the very summit of virtue? Nay, mark it, numbering from the beginning. A first step is, not to begin with injustice: a second, after he has begun, to vindicate one's self by equal retaliation; a third, not to do unto him that is vexing us the same that one has suffered, but to be quiet; a fourth, even to give one's self up to suffer wrongfully; a fifth, to give up yet more than the other, who did the wrong, wishes; a sixth, not to hate him who has done so; a seventh, even to love him; an eighth, to do him good also; a ninth, to entreat God Himself on his behalf. Do you see, what height of self-command? Wherefore glorious too, as we see, is the reward which it has. That is, because the thing enjoined was great, and needed a fervent soul, and much earnestness, He appoints for it also such a reward, as for none of the former. For He makes not mention here of earth, as with respect to the meek; nor of comfort and mercy, as with regard to the mourners and the merciful; nor of the kingdom of Heaven; but of that which was more thrilling than all; our becoming like God, in such wise as men might become so. For He says, That ye may become like your Father which is in Heaven.
Notice, I ask you, how in neither this passage nor in the earlier sections does He call Him His own Father, but in that earlier case, God and a great King when He was speaking about oaths, and here, their Father. And He does this because He is saving for the appropriate time what He had to say concerning these matters.
And observe, I pray you, how neither in this place, nor in the preceding parts, does He call Him His own Father, but in that instance, God, and a great King, when He was discoursing about oaths, and here, their Father. And this He does, as reserving for the proper season what He had to say touching these points.
Then, making the comparison even more precise, He says,
5. Then, bringing the likeness yet closer, He says,
Because He makes His sun to rise on the evil and on the good, and sends rain upon just and unjust. Matthew 5:45
Because He makes His sun to rise on the evil and on the good, and sends rain upon just and unjust. Matthew 5:45
For He too, far from hating—as He Himself says—actually pours out benefits on those who insult Him. Yet surely the case is not parallel in any respect, not only because of the surpassing nature of His benefits, but also because of the excellence of His dignity. For you are despised by your fellow slave, but He is despised by His slave, who has also received countless benefits from Him. And you give words when you pray for him, but He gives deeds—very great and marvelous ones—kindling the sun and giving the yearly rains. Nevertheless, even so I grant that you are my equal, insofar as it is possible for a man to be so.
For He too, so far from hating, so He speaks, even pours benefits on those that insult Him. Yet surely in no respect is the case parallel, not only because of the surpassing nature of His benefits, but also by reason of the excellence of His dignity. For thou indeed art despised by your fellow-slave, but He by His slave, who has also received ten thousand benefits from Him: and thou indeed givest words, in praying for him, but He, deeds, very great and marvellous, kindling the sun, and giving the annual showers. Nevertheless, even so I grant you to be mine equal, in such wise as it is possible for a man so to be.
Do not hate the person who wrongs you, for he is bringing you such good things and leading you to such great honor. Do not curse the one who treats you badly, because if you do, you will have endured the hard work but lost the reward. You will suffer the loss but miss the prize, which is utterly foolish—having endured the harder part, you refuse to endure what is lighter. But someone asks, how is this possible? When you have seen God become man, descend so far, and suffer so much for your sake, do you still question and doubt whether it is possible to forgive your fellow servants their wrongs? Do you not hear Him on the cross saying, "Forgive them, for they know not what they do"? Do you not hear Paul when he says, "He who is gone up on high and is sitting on the right hand intercedes for us"? Do you not see that even after the cross and after He was taken up, He sent the apostles to the Jews who had killed Him, to bring them His countless blessings, and this even though they would suffer countless terrors at their hands?
Hate not then the man that does you wrong, who is procuring you such good things, and bringing you to so great honor. Curse not him that uses you despitefully; for so have you undergone the labor, but art deprived of the fruit; you will bear the loss, but lose the reward; which is of the utmost folly, having borne the more grievous, not to bear what is less than it. But how, says one, is it possible for this to take place? Having seen God become man, and descend so far, and suffer so much for your sake, do you still inquire and doubt, how it is possible to forgive your fellow-servants their injuriousness? Do you not hear Him on the cross, saying, Forgive them, for they know not what they do? Luke 23:34 Do you not hear Paul, when he says, He who is gone up on high, and is sitting on the right hand intercedes for us? Romans 8:34 Do you see not that even after the cross, and after He had been received up, He sent the apostles unto the Jews that had slain Him, to bring them His ten thousand blessings, and this, though they were to suffer ten thousand terrors at their hands?
But have you been greatly wronged? Really, what have you endured that compares to your Lord, who was bound, beaten with whips and rods, spit upon by servants, and suffered death—and that death which is the most shameful of all deaths—even after showing countless kindnesses? And even if you have been greatly wronged, this is the very reason you should do him good above all, so that you may make your own crown more glorious and free your brother from the worst sickness. Physicians, after all, when they are kicked and shamefully treated by the insane, pity them most of all at those very moments and take steps for their complete cure, knowing that the insult comes from the severity of their disease. Now I am telling you to have the same mindset toward those who are plotting against you, and to treat those who are injuring you in this same way. For it is they above all who are diseased; it is they who are suffering all the violence. So deliver him from this terrible disgrace, and grant him release from his anger, and set him free from that terrible demon, wrath. Yes, for when we see people possessed by demons, we weep for them; we do not seek to become possessed ourselves.
6. But have you been greatly wronged? Nay, what have you endured like your Lord, bound, beaten with whips, with rods, spit upon by servants, enduring death, and that death, which is of all deaths the most shameful, after ten thousand favors shown? And even if you have been greatly wronged, for this very cause most of all do thou do him good, that you may both make your own crown more glorious, and set your brother free from the worst infirmity. For so too the physicians, when they are kicked, and shamefully handled by the insane, then most of all pity them, and take measures for their perfect cure, knowing that the insult comes of the extremity of their disease. Now I bid you too have the same mind touching them that are plotting against you, and do thou so treat them that are injuring you. For it is they above all that are diseased, it is they who are undergoing all the violence. Deliver him then from this grievous contumely, and grant him to let go his anger, and set him free from that grievous demon, wrath. Yea, for if we see persons possessed by devils, we weep for them; we do not seek to be ourselves also possessed.
Now let us do the same thing with those who are angry. For truly, enraged people are like the possessed—in fact, they are more miserable than the possessed, since they are mad while fully conscious of it. This is why their frenzy has no excuse. Do not then trample on the fallen, but rather pity them. For instance, if we see someone troubled with bile, blinded and dizzy, straining to vomit up this bad humor, we extend a hand and continue to support them through their struggles. Even though we stain our clothes, we don't care about that, but seek only one thing: how we can free them from this terrible distress. Let us do the same with angry people as well, and continue to hold them up while they are vomiting and struggling. Don't let them go until they have expelled all the bitterness. Then they will feel the greatest thankfulness toward you. When they are at rest, they will clearly know what great trouble you have delivered them from.
Now let us do this too likewise with respect to them that are angry; for in truth the enraged are like the possessed; yea rather, are more wretched than they, being mad with consciousness of it. Wherefore also their frenzy is without excuse. Trample not then on the fallen, but rather pity him. For so, should we see any one troubled with bile, blinded and giddy, and straining to cast up this evil humor, we stretch forth a hand, and continue to support him through his struggles, and though we stain our garments, we regard it not, but seek one thing only, how we may set him free from this grievous distress. This then let us do with respect to the angry also, and continue to bear them up when vomiting and struggling; nor let him go, until he put from him all the bitterness. And then shall he feel toward you the greatest thankfulness; when he is at rest, then he will know clearly from how great trouble you have released him.
But why do I speak only of the thanks from him? For God will immediately crown you and repay you with countless honors, because you have freed your brother from a serious disease. And that brother too will honor you as a master, always revering your forbearance.
But why do I speak of the thanks from him? For God will straightway crown you, and will requite you with ten thousand honors, because you have freed your brother from a grievous disease; and that brother too will honor you as a master, ever reverencing your forbearance.
Do you not see women in childbirth? They bite those standing by, and those people are not offended. Or rather, they are hurt, but they bear it bravely and sympathize with the women who are suffering and torn by labor pains. You should imitate them and not prove yourself weaker than women. For after these women have given birth (since these men are more feeble-minded than women), then they will recognize you as a true man in comparison. of Heaven?
Do you see not the women that are in travail, how they bite those that stand by, and they are not pained? Or rather they are pained, but bear it bravely, and sympathize with them who are in sorrow and are torn by those pangs. These do thou too emulate, and prove not softer than women. For after these women have brought forth (for these men are more feeble minded than women), then they will know you to be a man in comparison. of Heaven?
What then can we deserve, when we are commanded to imitate God, and yet perhaps we do not even come close to equaling the tax collectors? For if loving those who love us is the behavior of tax collectors, sinners, and pagans, then when we do not even do this (and we do not do it, as long as we envy our brothers who are honored), what punishment will we not receive, since we are commanded to surpass the scribes, yet we rank below the pagans? How then will we see the kingdom, I ask you? How will we cross that holy threshold, when we are not even surpassing the tax collectors? For this is what He hinted at when He said, "Do not even the tax collectors do the same?"
9. What then can we deserve, who are commanded to emulate God, and are perhaps in a way not so much as to equal the publicans? For if to love them that love us be the part of publicans, sinners, and heathens: when we do not even this (and we do it not, so long as we envy our brethren who are in honor), what penalty shall we not incur, commanded as we are to surpass the scribes, and taking our place below the heathens? How then shall we behold the kingdom, I pray you? How shall we set foot on that holy threshold, who are not surpassing even the publicans? For this He covertly signified, when He said, Do not even the publicans the same?
And we may especially admire this in His teaching: while in each case He sets down very fully the prizes of the conflicts—such as seeing God, inheriting the kingdom of Heaven, becoming sons of God and like God, obtaining mercy, being comforted, and receiving the great reward—whenever He must mention grievous things, He does this in a subdued tone. Thus, in the first place, He has mentioned the name of hell only once in so many statements. In some other instances too, He corrects the hearer with reserve, managing His discourse more in the way of shaming than threatening him, as when He says, "Do not even the publicans do the same?" and "If the salt has lost its savor," and "He shall be called least in the kingdom of Heaven."
And this thing most especially we may admire in His teaching, that while in each instance He sets down with very great fullness the prizes of the conflicts; such as to see God, and to inherit the kingdom of Heaven, and to become sons of God, and like God, and to obtain mercy, and to be comforted, and the great reward: if anywhere He must needs mention things grievous, He does this in a subdued tone. Thus in the first place, the name of hell He has set down once only in so many sentences; and in some other instances too, it is with reserve that He corrects the hearer, and as though he were managing His discourse rather in the way of shaming than threatening him; where He says, do not even the publicans the same? and, if the salt have lost its savor; and, he shall be called least in the kingdom of Heaven.
In some places He simply names the sin itself as the punishment, leaving it to the listener to understand how severe the punishment really is. For example, when He says "he has committed adultery with her in his heart," or "he who puts away causes her to commit adultery," or "that which is more than these is of the evil one." For those who have understanding, the sheer seriousness of the sin itself is enough to bring about correction, without any need to mention the punishment explicitly.
And there are places where He puts down the sin itself by way of punishment, leaving to the hearer to infer the grievousness of the punishment: as when He says, he has committed adultery with her in his heart; and, he that puts away causes her to commit adultery; and, That which is more than these is of the evil one. For to them that have understanding, instead of the mention of the punishment, the very greatness of the sin is sufficient for correction.
That's why He brings up the heathens and the tax collectors here, shaming the disciple by the character of these people. Paul did the same thing when he said, "Do not grieve as the rest who have no hope," and "Even as the Gentiles who do not know God."
Wherefore also He here brings forward the heathens and the publicans, by the quality of the person putting the disciple to shame. Which Paul too did, saying, Sorrow not, even as the rest which have no hope; 1 Thessalonians 4:13 and, Even as the Gentiles which know not God. 1 Thessalonians 4:5
And to show that He is not requiring anything extremely difficult, but only a little more than what was customary, He says,
And to signify that He requires nothing very overpowering, but a little more than was accustomed, He says,
"Don't even the Gentiles do the same?" Matthew 5:47 Yet nevertheless, He does not stop the discourse at this point, but makes it end with His rewards and those good hopes, saying,
Do not even the Gentiles the same? Matthew 5:47 Yet nevertheless He stops not the discourse at this, but makes it end with His rewards, and those good hopes, saying,
Be therefore perfect, as your Heavenly Father is perfect.
Be therefore perfect, as your Heavenly Father.
And everywhere He abundantly uses the name of the heavens, thoroughly lifting up their minds by the very mention of that place. For at that time, somehow, they were still somewhat weak and dull.
And He intersperses everywhere abundantly the name of the heavens, by the very place thoroughly elevating their minds. For as yet, I know not how, they were somewhat weak and dull.
Let us then, remembering all that has been said, show great love even toward our enemies. And let us throw away that ridiculous custom to which many thoughtless people give in—waiting for those they meet to greet them first. They have no enthusiasm for what brings great blessing, but they chase after what is ridiculous.
10. Let us then, bearing in mind all the things which have been said, show forth great love even towards our enemies; and let us cast away that ridiculous custom, to which many of the more thoughtless give way, waiting for those that meet them to address them first. Towards that which has a great blessing, they have no zeal; but what is ridiculous, that they follow after.
Why don't you greet him first? "Because he's waiting for this," is the answer. No, for this very reason especially you should have rushed forward to him, so that you might win the crown. "No," he says, "since this was his goal." And what could be more foolish than this? That is, "Because this," he says, "was his goal—to become the supplier of a reward for me—I will not do what he has thus suggested." Now if he greets you first, you gain nothing, even though you respond to him. But if you are first to rush forward and speak to him, you have made profit for yourself from his pride, and have gathered in abundance fruit from his stubbornness. What is it then but the utmost foolishness, when we are to reap such great fruit from mere words, to give up the gain, and while condemning him, to stumble over the very same thing? For if you blame him for this—that he waits to be greeted by another first—why do you imitate that same thing which you accuse? That which you said was evil, why do you copy it as though it were good? Do you see how nothing is more senseless than a person who associates with wickedness? Therefore, I beg you, let us flee this evil and ridiculous practice. For this plague has destroyed ten thousand friendships and has created many enmities.
Wherefore now do you not address him first? Because he is waiting for this, is the reply. Nay, for this very reason most of all you should have sprung forward to him, that you might win the crown. No, says he, since this was his object. And what can be worse than this folly? That is, Because this, says he, was his object — to become procurer of a reward for me — I will not put my hand to what he has thus suggested. Now if he first address you, you gain nothing, even though you accost him. But if you be first to spring forward and speak to him, you have made yourself profit of his pride, and hast gathered in a manner abundant fruit from his obstinacy. What is it then but the utmost folly, when we are to reap so large fruit from bare words, to give up the gain; and condemning him, to stumble at the very same thing? For if you blame him for this, that he first waits to be addressed by another, wherefore do you emulate that same thing which you accuse. That which you said was evil, why are you to imitate the same as good? Do you see how that nothing is more senseless than a man who associates with wickedness? Wherefore, I entreat, let us flee this evil and ridiculous practice. Yea, for ten thousand friendships has this pestilence overthrown, many enmities has it wrought.
For this reason, then, let us take the initiative with them. Since we who are commanded to endure blows, to be forced to travel, and to be robbed by enemies, and to bear it all—what kind of pardon should we deserve if we display such great contentiousness over a mere greeting?
For this cause then let us anticipate them. Since we who are commanded to take blows, and be compelled to journey, and to be stripped by enemies, and to bear it; what kind of indulgence should we deserve, exhibiting so great contentiousness in a mere formal address?
Someone says, "Why, we are despised and spit upon the moment we give this up to him." But are you going to offend God just so that a person won't despise you? Will you despise the Lord, who has given you such great benefits, just so that your deranged fellow servant won't despise you? Indeed, if it is wrong for your equal to despise you, how much more wrong is it for you to despise the God who made you?
11. Why, says one, we are despised and spit upon, the moment we have given him up this. And in order that man may not despise you, do you offend God? And in order that your frenzied fellow servant may not despise you, do you despise the Lord, who has bestowed on you benefits so great? Nay, if it be amiss that your equal should despise you, how much more that you should despise the God that made you?
And along with this, consider another point also: when he despises you, he is at that very moment helping to bring you a greater reward. You endure it for God's sake because you have listened to His laws. And this—what kind of honor could equal it? How many crowns could compare? Let it be my lot to be insulted and despised for God's sake rather than to be honored by all kings, for nothing, absolutely nothing, is equal to this glory.
And together with this, consider that other point also; that when he despises you, he is at that very moment employed in procuring to you a greater reward. Since for God's sake you submit to it, because you have hearkened to His laws. And this, to what kind of honor is it not equal? To how many diadems? Be it my portion both to be insulted and despised for God's sake, rather than to be honored by all kings; for nothing, nothing is equal to this glory.
Let us pursue this in the way He commanded. Let us pay no attention to human affairs, but instead demonstrate complete self-control in all things, and so order our lives. For in this way, even now, from this very moment, we will enjoy the good things of heaven and the crowns that are there, walking as angels among human beings, living on earth like the angelic powers, and remaining free from all lust and all turmoil.
This then let us pursue, in such wise as Himself commanded, and making no account of the things of men, but showing forth perfect self restraint in all things, let us so direct our own lives. For so even now, from this very time, we shall enjoy the good things of the heavens, and of the crowns that are there, walking as angels among men, going about in the earth like the angelic powers, and abiding apart from all lust, from all turmoil.
Along with all these things, we will also receive blessings beyond words. May we all attain them through the grace and love for mankind of our Lord Jesus Christ, to whom be glory, power, and worship, together with the unoriginate Father and the Holy and Good Spirit, now and always, forever and ever. Amen.
And together with all these things we shall receive also the unutterable blessings: unto which may we all attain, by the grace and love towards man of our Lord Jesus Christ, to whom be glory, and power, and worship, with the unoriginate Father, and the Holy and Good Spirit, now and always, even forever and ever. Amen.