Homilies on the Gospel of Matthew — Homily 19

Matthew 6:1.

Matt. VI. 1.

Be careful not to do your acts of charity in front of others just to be seen by them.

Take heed that you do not your alms before men, to be seen of them.

He now uproots what remains, the most tyrannical passion of all—the rage and madness that comes from vainglory, which grows in those who do what is right. At first He had not spoken about it at all, since it would have been pointless to teach them how they should practice and pursue these things before He had convinced them to do any of the things they ought to do.

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 to self-control, He then proceeds to remove the impurity that secretly exists alongside it. For this disease does not arise randomly, but rather when we have properly carried out many of the commandments.

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 was therefore necessary first to establish virtue, and then to remove the passion that spoils its fruit.

It behooved therefore first to implant virtue, and then to remove the passion which mars its fruit.

And notice what He begins with: fasting, prayer, and almsgiving, for vainglory is especially prone to make its home in these good deeds. For example, the Pharisee was puffed up by these very things when he said, "I fast twice a week, I give tithes of all I possess." And he was vainglorious even in his prayer itself, performing it for show. Since no one else was present, he pointed himself out to the tax collector, saying, "I am not like other men, or even like this tax collector."

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 says, I fast twice a week, I give tithes of my substance. Luke 18:12 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. Luke 18:11

Notice how Christ began, as if He were talking about a wild animal that is hard to catch and clever at deceiving anyone who is not very alert. So He says, "Take heed as to your alms." Paul also speaks this way to the Philippians: "Beware of dogs." And rightly so, because this evil beast sneaks in on us quietly, silently destroys everything, and secretly carries away all that is inside.

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, says He, as to your alms. So Paul also speaks to the Philippians; Beware of dogs. 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.

Since He had said much about giving to the poor and had brought forward God, who makes His sun rise on the evil and the good, and had urged them on to this through every kind of appeal and persuaded them to rejoice in the abundance of their giving, He concludes by removing everything that hinders this beautiful olive tree. For this reason He says, Take heed that you do not your alms before men, because what was mentioned before is God's way of giving.

Forasmuch then as He had made much discourse about almsgiving, and brought forward God, Who makes His sun to rise on the evil and the good, Matthew 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 says, Take heed that you do not your alms before men, for that which was before mentioned, is God's almsgiving.

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 twice, if anyone pays careful attention, it is not the same thing, but one is different from the other; and it contains great security and unspeakable care and tenderness. For it may be that someone giving alms before men may not do it to be seen of them, and again that someone not giving it before men may do it to be seen of them. Therefore it is not simply the act itself, but the intention, which He both punishes and rewards. And unless such precision were used, this would make many more reluctant about giving alms, because it is not always entirely possible to do it secretly. For this reason, freeing you from this restriction, He defines both the penalty and the reward not by the outcome of the action, but by the intention of the doer.

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 has 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 you 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, so you don't say, "What? Am I worse off if someone else sees me?" He says it's not about that—it's about the attitude in your heart and the spirit behind what you do. His purpose is to bring our soul completely into proper order and to free it from every disease. Now, as you can see, He has forbidden acting for show and has taught them the penalty that follows—namely, to do it in vain and for nothing. Then He lifts their spirits again by reminding them of the Father and of Heaven, so that He might move them not only by the loss they suffer, but also shame them by recalling the one who gave them life.

That is, that you may not say, What? Am I then the worse, should another see? — it is not this, says He, that I am seeking, but the mind that is in you, and the tone of what you do. 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 you have no reward, He says, with your Father which is in Heaven. Matthew 6:1

For you have no reward, says He, with your Father which is in Heaven. Matthew 6:1

He did not stop even there, but went on to intensify their disgust using other motives as well. Just as earlier He put forward tax collectors and pagans, shaming those who imitated them by the character of these people, so also in this passage He does the same with the hypocrites.

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 you give alms, He says, do not sound a trumpet before you, as the hypocrites do. Matthew 6:2

Therefore when you do your alms, says He, do not sound a trumpet before you, as the hypocrites do. Matthew 6:2

He doesn't mean they actually had trumpets, but rather He uses this figure of speech to show how extreme their madness was, mocking and exposing them through this image.

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 show of them hereby.

He rightly calls them hypocrites, for the mask was one of mercy, but the spirit was one of cruelty and inhumanity. They did this not because they pitied their neighbors, but so they themselves might gain credit. This came from the utmost cruelty: while another person was perishing with hunger, to be seeking vainglory instead of putting an end to his suffering.

And well has 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.

The requirement is not simply to give alms, but to give in the right way and for the right purpose.

It is not then the giving alms which is required, but the giving as one ought, the giving for such and such an end.

After thoroughly mocking those men and treating them in a way that should make the hearer ashamed of them, He then thoroughly corrects the mind that is so diseased. And having explained how we ought not to act, He indicates on the other hand how we ought to act. So how should we give our alms?

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 your left hand not know, He says, what your right hand is doing. Matthew 6:3

Let not your left hand know, says He, what your right hand does. Matthew 6:3

Here again His mysterious meaning is not about the hands themselves, but He has expressed the matter in exaggerated terms. He means this: If it were possible for you yourself not to know about it, let this be your goal—that, if it were possible, it might even be hidden from the very hands that perform the deed. This does not mean, as some suggest, that we should hide it only from wrong-minded people, for He has commanded here that it should be concealed from everyone.

Here again His enigmatical meaning is not of the hands, but He has put the thing hyperbolically. As thus: If it can be, says He, for yourself not to know it, let this be the object of your 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 men, for He has here commanded that it should be concealed from all.

And then consider how great the reward is. For after He had spoken of the punishment from one side, He also points out the honor that comes from the other. From both sides He urges them on and leads them to high teachings. Yes, He is persuading them to know that God is present everywhere, and that our interests are not limited to our present life, but a yet more fearful tribunal will receive us when we depart from here, with an account of all our actions, honors, and punishments. No one will be hidden when doing anything either great or small, even though he may seem hidden from men. For He indicated all this in a veiled way when He said,

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,

Your Father who sees in secret will reward you openly.

Your Father which sees in secret shall reward you openly.

He sets up for you a great and majestic assembly of spectators, and gives you in great abundance the very thing you desire. For what, He says, do you want? Is it not to have spectators of what is happening? Look then, you have them—not angels, not archangels, but the God of all. And if you also want men as spectators, He does not deny you this desire either at the proper time, but rather grants it to you in even greater abundance. For if you make a display now, you will be able to show it to only ten people, or twenty, or perhaps a hundred. But if you take care to stay hidden now, God Himself will then proclaim you in the presence of the entire universe. Therefore, above all, if you want men to see your good deeds, hide them now, so that then all may look on them with greater honor, when God makes them known, praises them, and proclaims them before everyone. Again, whereas now those who see will condemn you as vainglorious, when they see you crowned, far from condemning you, they will all admire you instead. So when by waiting a little while you can both receive a reward and gain greater admiration, consider what foolishness it is to throw away both of these. While you are seeking your reward from God, and while God is watching, you summon men to display what is happening. Why, if our love must be displayed, we should display it above all to our Father—and this especially when our Father has the power both to crown and to punish.

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, says He, do you wish? Is it not to have some to be spectators of what is going on? Behold then, you have some; not angels, nor archangels, but the God of all. And if you desire to have men also as spectators, neither of this desire does He deprive you at the fitting season, but rather in greater abundance affords it unto you. For, if you should now make a display, you will be able to make it to ten only, or twenty, or (we will say) a hundred persons: but if you take pains to lie hidden now, God Himself will then proclaim you in the presence of the whole universe. Wherefore above all, if you will have men see your 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 you as vainglorious; when they see you crowned, so far from condemning, they will even admire you, all of them. When therefore by waiting a little, you may both receive a reward, and reap greater admiration; consider what folly it is to cast yourself out of both these; and while you are seeking your 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 has the power both to crown and to punish.

Moreover, even if there were no punishment, it would not be right for someone who wants glory to abandon this theater of ours and exchange it for the theater of human beings. For who is so miserable that when the king was hurrying to come and see his accomplishments, he would let him go and instead gather an audience of poor men and beggars? For this reason, then, He not only commands us not to seek attention, but even to make an effort to remain hidden. For it is not at all the same thing to not strive for public recognition and to actually strive to be concealed.

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.

And when you pray, He says, you shall not be like the hypocrites, for they love to pray standing in the synagogues and on the street corners. Truly I say to you, they have their reward.

3. And when you pray, says He, you 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.

But you, when you pray, go into your room, and when you have closed your door, pray to your Father who is in secret.

But you, when you pray, enter into your closet, and when you have shut your door, pray to your Father which is in secret.

These people He also calls hypocrites, and very appropriately. While they are pretending to pray to God, they are looking around for other people, dressed not like those making requests but like ridiculous figures. For someone who is truly asking for something ignores everything else and looks only to the one who has the power to grant his request. But if you ignore that person and wander about casting your eyes everywhere, you will leave with nothing. This will be your own choice. That is why He did not say such people will not receive a reward, but rather that they already have it—meaning they will indeed receive a reward, but from those whose approval they desire. For God does not want this. He was willing to give people the reward that comes from Himself, but since they are seeking the reward that comes from other people, they can no longer justly expect to receive anything from Him, for whom they have done nothing.

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 has power to grant his request. But if you leave this one, and go about wandering and casting around your eyes everywhere, you will depart with empty hands. For this was your 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.

Notice, I ask you, the lovingkindness of God: He promises to give us a reward even for asking Him for the good things we need.

But mark, I pray you, 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 exposed those who do not perform this duty as they should—both regarding the place and their state of mind—and having shown that they are quite ridiculous, He introduces the proper manner of prayer and again offers the reward, saying, "Enter into your closet."

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 your closet.

What then, someone might ask, should we not pray in church? We certainly ought to by all means, but in this kind of spirit. Because everywhere God seeks the intention behind everything that is done. For even if you enter your closet and shut the door but do it for display, the doors will do you no good.

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 you should enter into your closet, and having shut the door, should do it for display, the doors will do you no good.

It's worth noticing here too how precise the definition was that He gave when He said, "That they may appear unto men." So even if you shut the physical doors, what He wants you to do properly is not so much the shutting of doors, but rather to shut the doors of your mind. For just as it's good to be free from vainglory in everything, it's especially important in prayer. Because if we already wander and get distracted even without this problem, when will we pay attention to what we're saying if we come in with this disease as well? And if we who are praying and asking don't pay attention, how can we expect God to pay attention?

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 you shut the doors, this He desires you 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?

But there are still some people who, even after such serious and earnest instructions, conduct themselves so inappropriately in prayer that even when no one can see them, they make themselves obvious to everyone by their voice, shouting in a disorderly way and making themselves ridiculous both by their gestures and their voice. Don't you see that even in a marketplace, if someone approaches acting like this and begging noisily, he will drive away the person he is petitioning? But if he does so quietly and with the proper manner, then he is more likely to win over the one who can grant the favor.

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. Do you see not that even in a market place, should any one come up doing like this, and begging clamorously, he will 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 make our prayer through bodily gestures or loudness of voice, but through earnestness of mind. We should not pray with noise and clamor for the sake of display, disturbing even those near us, but with complete modesty, with contrition in the mind, and with inward tears.

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 are you in mental anguish and cannot help crying out loud? Yet surely it is the mark of someone in great pain to pray and plead in the way I have just described. Moses too was in anguish, and prayed in this manner and was heard; for this reason God also said to him, "Why do you cry out to me?" And Hannah again, though her voice was not heard, accomplished everything she desired, because her heart cried out. But Abel prayed not only while silent, but even while dying, and his blood sent up a cry clearer than a trumpet.

But are you pained in mind, and cannot 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 to him, Wherefore do you cry unto me. Exodus 14:15 And Hannah too again, her voice not being heard, accomplished all she wished, forasmuch as her heart cried out. 1 Samuel 1:13 But Abel prayed not only when silent, but even when dying, and his blood sent forth a cry more clear than a trumpet. Genesis 4:10

Do the same then and groan, just as that holy one did—I do not forbid it. Tear your heart and not your garments, as the prophet commanded. Call upon God from the depths, for it is said, "Out of the depths have I cried to You, O Lord." Draw forth a voice from beneath, from the heart, and make your prayer a mystery. Do you not see that even in the houses of earthly kings all noise is removed and there is great silence on all sides? Therefore you also, entering as into a palace—not one on earth, but one far more awesome than that, the one in heaven—should show great reverence. For you are joined to the choirs of angels and are in communion with archangels, and you are singing with the seraphim. And all these ranks show forth much good order, singing with great awe that mystical hymn and their sacred praises to God, the King of all. Join yourself with these when you are praying, and imitate their mystical order.

Do thou also then groan, even as that holy one, I forbid it not. Rend, as the prophet commanded, Joel 2:13 your heart, and not your garments. Out of deeps call upon God, for it is said, Out of the depths have I cried to You, O Lord. From beneath, out of the heart, draw forth a voice, make your prayer a mystery. Do you see 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 you are 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 yourself, when you are praying, and emulate their mystical order.

You are not praying to men, but to God, who is present everywhere, who hears even before you speak, who knows the secrets of the mind. If you pray in this way, you will receive a great reward.

For not unto men are you praying, but to God, who is everywhere present, who hears even before the voice, who knows the secrets of the mind. If you so pray, great is the reward you shall receive.

For your Father, He says, who sees in secret, will reward you openly.

For your Father, says He, who sees in secret, shall reward you openly.

He did not say "shall freely give you," but rather "shall reward you." Indeed, He has made Himself a debtor to you, and through this very thing He has honored you with great honor. For since He Himself is invisible, He wants your prayer to be invisible as well.

He said not, shall freely give you, but, shall reward you; yea, for He has made Himself a debtor to you, and even from this has honored you with great honor. For because He Himself is invisible, He would have your prayer be so likewise.

Then He speaks the very words of the prayer themselves.

5. Then He speaks even the very words of the prayer.

When you pray, He says, do not use vain repetitions, as the heathen do.

When ye pray, says He, use no vain repetitions, even as the heathen do.

You see that when He was speaking about giving to the poor, He only addressed the problem that comes from vainglory and added nothing more. He did not say where one should get the money to give—whether from honest work and not from robbery or greed—because this is abundantly recognized by everyone. And before that, He had already thoroughly explained this point when He blessed those who hunger after righteousness.

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.

Regarding prayer, He adds something further: not to use vain repetitions. And just as there He ridicules the hypocrites, so here He targets the heathen, shaming the listener everywhere most of all by comparing them to worthless people. Since this is usually especially cutting and painful—appearing to be compared to outcast people—He uses this approach to dissuade them. He calls frivolousness here by the name of vain repetition, meaning when we ask God for unsuitable things: kingdoms, glory, victory over enemies, abundant wealth, and generally things that don't concern us at all.

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 knows, He says, what things you have need of. Matthew 6:8

For He knows, says He, what things you have need of. Matthew 6:8

And with this He seems to me to command in this place that we should not make our prayers long—long, I mean, not in time, but in the number and length of the things we mention. For we ought to persist in the same requests, as His word says, "continuing instant in prayer."

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. Romans 12:12

And He Himself also, through the example of the widow who prevailed with the pitiless and cruel ruler by the persistence of her intercession (Luke 18:1), and through the example of the friend who came late at night and roused the sleeper from his bed—not for his friendship's sake, but for his persistence's sake (Luke 11:5)—what did He do but establish a law that all should continually make supplication to Him? He does not, however, command us to compose a prayer of ten thousand clauses and then come to Him and merely recite it. For He hinted at this obscurely when He said, "They think that they shall be heard for their much speaking."

And He Himself too, by that example of the widow, who prevailed with the pitiless and cruel ruler, by the continuance of her intercession; Luke 18:1 and by that of the friend, who came late at night time, and roused the sleeper from his bed, Luke 11:5 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 does 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.

For He knows, He says, what things you need. And if He knows, someone might ask, what we need, why must we pray? Not to instruct Him, but to prevail with Him; to become intimate with Him through persistence in supplication; to be humbled; to be reminded of your sins.

For He knows, says He, what things you 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 your sins.

So then, pray in this way, He says: Our Father, who art in heaven.

6. After this manner, therefore, pray ye, says He: Our Father, which art in heaven.

See how He immediately stirs up the listener and reminds him of all God's goodness from the beginning. For the one who calls God Father acknowledges in this single title both the forgiveness of sins, the removal of punishment, righteousness, sanctification, redemption, adoption, inheritance, brotherhood with the Only-Begotten, and the gift of the Spirit. For one cannot call God Father without having received all those blessings. Therefore, He awakens their spirit in two ways: both by the dignity of the One who is being called upon, and by the greatness of the benefits they have received. But when He says "in heaven," He does not say this to confine God there, but to draw away the one who is praying from earth and fix him in the high places and in the dwellings above.

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, does 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 says, 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 also teaches us to make our prayer common, on behalf of our brothers and sisters as well. For He does not say "my Father, who art in Heaven," but "our Father," offering up his prayers for the whole body together, and never focusing on his own interests but always on his neighbor's good. By this He immediately removes hatred, puts down pride, drives out envy, and brings in the mother of all good things, namely charity. He does away with the inequality found in human affairs and shows just how far the equality extends between the king and the poor person, since in those things that are greatest and most essential, we are all equals. For what harm comes from our earthly kinship when in our heavenly kinship we are all bound together, and no one has anything more than another? The rich person has no advantage over the poor, nor the master over the servant, nor the ruler over the subject, nor the king over the common soldier, nor the philosopher over the barbarian, nor the skilled over the uneducated. For He has given one nobility to all, having graciously consented to be called the Father of all alike.

He teaches, moreover, to make our prayer common, in behalf of our brethren also. For He says 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 has anything 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 has He given one nobility, having vouchsafed to be called the Father of all alike.

When He has reminded us of this nobility, of the gift from above, of our equality with our brothers, and of love, and when He has removed us from earth and fixed us in heaven, let us see what He commands us to ask next. In fact, that saying alone is enough to plant instruction in all virtue. For whoever has called God Father, and a common Father, would rightly be obligated to show such conduct as not to appear unworthy of this nobility, and to demonstrate effort proportionate to the gift. Yet He is not satisfied with this, but adds another clause as well, saying:

7. When therefore He has reminded us of this nobility, and of the gift from above, and of our equality with our brethren, and of charity; and when He has 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 has 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 Your name.

Hallowed be Your name.

Worthy of someone who calls God Father is the prayer that asks for nothing before the glory of His Father, but counts all things as secondary to the work of praising Him. For hallowed means glorified. For His own glory He possesses completely, continuing always the same, but He commands the one who prays to seek that He may be glorified also by our life. This very thing He had said before as well: Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven. Matthew 5:16 Yes, and the seraphim too, giving glory, said in this way, Holy, holy, holy. So that hallowed means this, namely, glorified. That is, grant, he says, that we may live so purely that through us all may glorify You. This again belongs to perfect self-control, to present to all a life so blameless that every one of those who see it may offer to the Lord the praise due to Him for this.

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 has 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. Matthew 5:16 Yea, and the seraphim too, giving glory, said on this wise, Holy, holy, holy. So that hallowed means this, viz. glorified. That is, vouchsafe, says he, that we may live so purely, that through us all may glorify You. 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.

Your kingdom come. Matthew 6:10

This is the declaration of one who has been made a stranger to the world, who counts his life here as exile, who is a follower of the life lived in the Spirit. For such a person hastens toward that citizenship which is above. He is eager for freedom from this life below, which is subject to so many griefs. He asks that the lordship of God may come. This is the one who groans under the burdens of this present age and longs for release. He prays that he may quickly attain the life to come, which remains free from all sorrow and exists in the enjoyment of eternal good things.

Your kingdom come. Matthew 6:10

This again is the language of a right-minded child: not to be fixed on things that are seen, and not to consider present things to be of great importance, but to hurry toward our Father and to long for the things to come. This springs from a good conscience and a soul set free from earthly things. This is what Paul himself longed for every day, which is why he said that even we ourselves, who have the first-fruits of the Spirit, groan while waiting for our adoption, the redemption of our body. For anyone who has this desire cannot be puffed up by the good things of this life or discouraged by its sorrows. Instead, as though living in heaven itself, such a person is freed from both kinds of disorder.

And this again is the language of a right-minded child, not to be riveted 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. For he who has this fondness, 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.

Your will be done on earth as it is in heaven.

Your will be done in earth, as it is in Heaven.

Look at this excellent line of thinking! Christ told us to long for the things to come and to hurry toward that dwelling. But until that time arrives, while we still live here, we must be serious about living the same way as those in heaven. You must long for heaven and heavenly things, He says. Yet even before reaching heaven, He has commanded us to make the earth into heaven and to do and say everything, even while we remain here, as if we already live there. These things should also be what we pray to the Lord for. Nothing prevents us from reaching the same level of perfection as the powers above just because we live on earth. It is possible, even while staying here, to do everything as though we were already placed on high. What He is saying is this: just as in heaven all things happen without obstacles, and the angels are not partly obedient and partly disobedient but yield and obey in everything (for Scripture says, "Mighty in strength, performing His word"), so grant that we human beings may not do Your will halfway, but perform all things as You will.

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 you must long, says He, for heaven, and the things in heaven; however, even before heaven, He has 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 says 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 says, 'Mighty in strength, performing His word'); so vouchsafe that we men may not do Your will by halves, but perform all things as You will.

Do you see how He has taught us also to be modest by making it clear that virtue is not a result of our efforts only, but also of the grace from above? And again, He has commanded each one of us who pray to take upon ourselves the care of the whole world. For He did not say, "Your 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 exist any longer between heaven and earth. For if this comes to pass, He says, there will be no difference between things below and above, separated as they are in physis; the earth exhibiting to us another set of angels.

Do you see how He has 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 has enjoined each one of us, who pray, to take upon himself the care of the whole world. For He did not at all say, Your 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, says 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.

Give us this day our daily bread.

What kind of bread, then? Is it the one that supports the body or the one that supports the soul? It's the bread of the soul, the bread from heaven. Yet it can also be understood as both. For He never forbids us to take care of the body as well, but only prevents us from being overly anxious about it and from serving the body in everything. God in fact encourages this very thing—caring for the needs of the body—by commanding us to pray for our daily bread. Therefore, since Christ knew that many people become idle and avoid work because they expect everything from God, while others grow arrogant and deny God's providence because they boast in their own labors and don't seek any help from heaven, Christ corrects both errors through one brief phrase. What does He do for those who won't work? He doesn't say "give," but "Give us," which means we need both, just as Paul said: "Neither the one who plants is anything, nor the one who waters, but God who gives the growth." The same applies to farmers—they need both the blessing from above and their own toil.

8. Give us this day our daily bread. Matthew 6:11

What is daily bread? It is bread for one day.

What is daily bread? That for one day.

Because He had said, "Your will be done on earth as it is in heaven," but was speaking to people surrounded by flesh and subject to the necessities of nature and incapable of the same freedom from suffering as the angels—while He commands that these same actions be practiced by us just as they perform them, He also makes allowance in what follows for the weakness of our nature. Thus, He says, I require the same perfection of conduct, but not freedom from suffering; no, because the tyranny of nature does not permit it, since it requires necessary food. But notice, I ask you, how even in bodily matters, the spiritual element is abundant. For it is not for riches, nor for luxurious living, nor for expensive clothing, nor for any other such thing, but for bread only, that He has commanded us to pray. And for daily bread, so as not to be anxious about tomorrow. Because of this He added "daily bread," that is, bread for one day.

For because He had said thus, Your will be done in earth as it is in heaven, 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, says 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 you, 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 has commanded us to make our prayer. And for daily bread, so as not to take thought for the morrow. Matthew 6:34 Because of this He added, daily bread, that is, bread for one day.

And He is not satisfied with even this statement, but adds another one as well, saying, "Give us this day," so that we should not wear ourselves out beyond this with worry about the following day. For why would you subject yourself to cares about that day when you do not even know whether you will live to see the time before it arrives?

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 interval before which you know not whether you shall see, wherefore do you submit to its cares?

He commanded this more fully as He continued, saying, "Take no thought for the morrow." He wants us to be unencumbered in every way and ready to fly, giving to nature only as much as the compulsion of necessity requires of us.

This, as He proceeded, he enjoined also more fully, saying, Take no thought for the morrow. 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.

Then, since it happens that we sin even after the washing of regeneration, He demonstrates His great love for humanity even in this situation by commanding us to come to God who loves mankind for the forgiveness of our sins, and to say this:

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.

Forgive us our debts, as we also forgive our debtors.

Do you see the extraordinary mercy? After removing such great evils and after the unspeakable greatness of His gift, if people sin again, He considers them such as may be forgiven. This prayer belongs to believers, as we learn both from the laws of the church and from the opening of the prayer. The uninitiated could not call God Father. So if this prayer belongs to believers, and they pray asking that sins may be forgiven them, it is clear that even after baptism the benefit of repentance is not taken away. If He had not meant to indicate this, He would not have established a law that we should pray this way. Now He who both brings sins to our remembrance and commands us to ask forgiveness, and teaches how we may obtain remission and thus makes the way easy—it is perfectly clear that He introduced this rule of prayer knowing and showing that it is possible even after baptism to wash ourselves from our offenses. By reminding us of our sins, He persuades us to be humble; by the command to forgive others, He sets us free from all desire for revenge; and by promising in return for this to pardon us as well, He offers good hope and teaches us to have high expectations concerning the unspeakable mercy of God toward humanity.

Do you see 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 concerning the unspeakable mercy of God toward man.

But what we should most carefully observe is this: in each of the clauses He had mentioned the whole of virtue, and in this way had also included the forgiveness of wrongs (for when His name is hallowed, this means the precision of a perfect way of life; and when His will is done, this declares the same thing again; and to be able to call God Father is the profession of a blameless life; in all these things the duty of letting go of our anger against those who have wronged us had already been included). Yet He was not satisfied with these, but wanting to show how serious He is about this matter, He also sets it down separately, and after the prayer, He mentions no other commandment than this one, saying as follows:

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 you forgive men their trespasses, your heavenly Father also will forgive you. Matthew 6:14

For if you forgive men their trespasses, your heavenly Father also will forgive you. Matthew 6:14

The initiative lies with us, and we ourselves control the judgment that will be passed upon us. So that no one, even among the foolish, might have any complaint to make, great or small, when brought to judgment, He makes the sentence depend on you, the one who must give account. And in whatever way you have judged for yourself, in the same way, He says, I also judge you. And if you forgive your fellow servant, you will obtain the same favor from me—though indeed the two are not equal. For you forgive out of your need, but God has need of nothing; you forgive your fellow slave, but God forgives His slave; you are liable to countless charges, but God is without sin. Yet even so, He demonstrates His lovingkindness toward humanity.

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 you, who art to give account, He causes the sentence to depend; and in whatever way you have judged for yourself, in the same, says He, do I also judge you. And if you forgive your fellow servant, you shall obtain the same favor from me; though indeed the one be not equal to the other. For you forgive in your need, but God, having need of none: thou, your fellow slave; God, His slave: thou liable to unnumbered charges; God, being without sin. But yet even thus does He show forth His lovingkindness towards man.

Since He could indeed, even without this, forgive you all your offenses, He nevertheless wills that you also receive a benefit through this. He provides you on all sides with countless opportunities for gentleness and love toward humanity, casting out what is brutish in you, quenching wrath, and in every way binding you closely to the one who is your own member.

Since He might indeed, even without this, forgive you all your offenses; but He wills you hereby also to receive a benefit; affording you on all sides innumerable occasions of gentleness and love to man, casting out what is brutish in you, and quenching wrath, and in all ways cementing you to him who is your own member.

What could you possibly say? That you have unjustly suffered some wrong from your neighbor? (For these alone are trespasses, since if something is done justly, the act is not a trespass.) But you yourself are also drawing near to receive forgiveness for such things, and for far greater wrongs. And even before receiving forgiveness, you have already received no small gift: you have been taught to have a human soul and have been trained in complete gentleness. And along with this, a great reward will also be stored up for you in the world to come, namely that you will not be called to account for any of your offenses.

For what can you have to say? That you have wrongfully endured some ill of your neighbor? (For these only are trespasses, since if it be done with justice, the act is not a trespass.) But you too are drawing near to receive forgiveness for such things, and for much greater. And even before the forgiveness, you have 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 you elsewhere, even to be called to account for none of your offenses.

What kind of punishment do we deserve then, when we throw away our salvation after being given such a privilege? And how can we expect to be heard on other matters if we will not spare ourselves even in those things that are within our control?

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?

And lead us not into temptation, but deliver us from the evil one, for Yours is the kingdom, and the power, and the glory, forever. Amen.

10. And lead us not into temptation; but deliver us from the evil one: for Yours is the kingdom, and the power, and the glory, forever. Amen.

Here He teaches us plainly about our own weakness and puts down our pride, instructing us to ask to be spared all conflicts, instead of rushing into them. For in this way both our victory will be more glorious, and the devil's overthrow more worthy of mockery. I mean that just as we must stand firm when we are dragged into conflict, so when we are not called to it, we should remain quiet and wait for the time of struggle; so that we may show both freedom from vainglory and nobility of spirit.

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.

Here Jesus calls the devil the wicked one, commanding us to wage a war against him that knows no truce, and suggesting that he is not wicked by nature. For wickedness is not something that comes from nature, but something added by our own choice. He is called wicked in this distinctive way because of how extremely wicked he is, and because, though we have not harmed him at all, he wages relentless war against us. This is why Jesus did not say "deliver us from the wicked ones," but "from the wicked one"—teaching us never to hold anger against our neighbors, no matter what wrongs they do to us, but instead to direct our hostility away from them and toward the devil, since he is the real cause of all our wrongs.

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 whatever wrongs 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 made us anxious as we are before a battle, by reminding us of the enemy, and having cut away all our laziness, He then encourages us and lifts our spirits again by bringing to our remembrance the King under whom we serve, and showing that He is more powerful than everyone else. For "Yours is the kingdom, and the power, and the glory," He says.

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 Yours, says He, is the kingdom, and the power, and the glory.

Does it not then follow that if the kingdom is His, we should fear no one, since there can be no one to stand against Him and divide His empire with Him? For when He says, "Yours is the kingdom," He shows us even the one who is warring against us brought into subjection, though he may seem to oppose God while God permits it for a time. 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 attack any of his fellow servants unless he had first received permission from above. And why do I speak of his fellow servants? He did not even dare to harm swine until He Himself allowed him, nor flocks, nor herds, until he had received permission from above.

Does 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 says, Yours 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; Luke 8:32 nor against flocks, nor herds, until he had received permission from above. Job 1:12

And the power, He says. Therefore, however many your weaknesses may be, you have every right to be confident, having such a one reigning over you who is able to accomplish all things fully, and that with ease, even through you.

And the power, says He. Therefore, manifold as your weakness may be, you may of right be confident, having such a one to reign over you, who is able fully to accomplish all, and that with ease, even by you.

And the glory, forever. Amen. In this way He not only rescues you from the dangers that are coming upon you, but can also make you glorious and distinguished. For just as His power is great, so also His glory is beyond description, and they are all without limits, and there is no end to them. Do you see how He has by every means equipped His Champion and shaped Him to be full of confidence?

And the glory, forever. Amen. Thus He not only frees you from the dangers that are approaching you, but can make you 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. Do you see how He has by every means anointed His Champion, and has framed Him to be full of confidence?

Then, as I said earlier, because He wanted to show that of all things He most detests and hates holding grudges, and most of all accepts the virtue that is opposite to that vice, He has reminded us of this same point of goodness even after the prayer. He does this both through the punishment He establishes and through the reward He appoints, urging the listener to obey this command.

11. Then, as I said before, meaning to signify, that of all things He most loathes and hates bearing malice, and most of all accepts the virtue which is opposite to that vice; He has after the prayer also again put us in mind of this same point of goodness; both by the punishment set, and by the reward appointed, urging the hearer to obey this command.

For if you forgive men, He says, your heavenly Father will also forgive you. But if you do not forgive, neither will He forgive you.

For if you forgive men, says He, your heavenly Father will also forgive you. But if you forgive not, neither will He forgive you.

With this purpose He has mentioned heaven and their Father again—to shame the hearer by this point as well: that he especially, being of such a Father, should become like a wild beast; and though he is called to heaven, should harbor an earthly and common kind of mindset. For we ought to become His children not by grace alone, you see, but also by our works. And nothing makes us so much like God as being ready to forgive the wicked and wrongdoers—just as He had indeed taught before, when He spoke of His making the sun shine on the evil and on the good.

With this view He has again mentioned heaven also, and their Father; to abash the hearer by this topic likewise; that he of all people, being of such a Father, should be made a wild beast of; and summoned as he is to heaven, should cherish an earthly and ordinary sort of mind. Since not by grace only, you see, ought we to become His children, but also by our works. And nothing makes us so like God, as being ready to forgive the wicked and wrong-doers; even as indeed He had taught before, when He spoke of His making the sun to shine on the evil and on the good. Matthew 5:45

For this same reason, in every part of the prayer He commands us to make our prayers common, saying "Our Father," and "Your will be done in earth as it is in heaven," and "Give us the bread," and "forgive us our debts," and "lead us not into temptation," and "deliver us." Everywhere He commands us to use this plural form, so that we may not retain even a trace of anger against our neighbor.

For this same cause again in every one of the clauses He commands us to make our prayers common, saying, Our Father, and Your will be done in earth as it is in heaven, and Give us the bread, and forgive us our debts, and lead us not into temptation, and deliver us; everywhere commanding us to use this plural word, that we may not retain so much as a vestige of anger against our neighbor.

How great a punishment, then, must those deserve who, after all this, are so far from forgiving others that they even ask God to take vengeance on their enemies, directly violating this law? And this happens even while He is doing and arranging everything to prevent us from being at odds with one another. Since love is the root of all good, He removes from every side whatever damages it, brings us together, and unites us to each other. For there is not—there is not—anyone, whether father, mother, friend, or anyone else, who has loved us as much as the God who created us. This is made clear above all by both His daily blessings and His commandments. But if you point to the pains, sorrows, and evils of life, consider how many ways you offend Him every day, and you will no longer be surprised even if worse evils than these should come upon you. Rather, if you should enjoy any good thing, then you will be surprised and amazed. But as things are, we look at the calamities that come upon us, but we do not consider the offenses by which we offend daily—therefore we are confused. For if we were to count up strictly our sins from just one day, we would then understand well how great the evils are to which we must be liable.

How great punishment then must they deserve, who after all this, so far from themselves forgiving, do even entreat God for vengeance on their enemies, and diametrically as it were transgress this law; and this while He is doing and contriving all, to hinder our being at variance one with another? For since love is the root of all that is good, He removing from all sides whatever mars it, brings us together, and cements us to each other. For there is not, there is not one, be he father, or mother, or friend, or what you will, who so loved us as the God who created us. And this, above all things, both His daily benefits and His precepts make manifest. But if you tell me of the pains, and of the sorrows, and of the evils of life; consider in how many things you offend Him every day, and you will no longer marvel, though more than these evils should come upon you, but if you should enjoy any good, then you will marvel, and be amazed. But as it is, we look upon the calamities that come upon us, but the offenses, whereby we offend daily, we consider not: therefore we are perplexed. Since if we did but reckon up with strictness our sins of one day only, in that case we should know well how great evils we must be liable to.

Even leaving aside the other wrongs each of us has committed individually, and speaking only of what has been done today—though I do not know what particular sins each of us may have committed—still our wrongdoings are so abundant that even someone who knew everything precisely would be unable to select from among these alone. Which of us, for example, has not been careless in our prayers? Who has not been insolent or vainglorious? Who has not spoken evil of his brother, has not entertained a wicked desire, has not looked with unchaste eyes, has not remembered things with hostile feeling, even to the point of making his heart swell with anger?

And to let pass the other misdoings of which we have been guilty, each one for himself, and to speak of what have been committed this day; although of course I know not in what each of us may have sinned, yet such is the abundance of our misdoings, that not even he who knew all exactly would be able to choose from among these only. Which of us, for instance, has not been careless in his prayers? Which has not been insolent, or vainglorious? Who has not spoken evil of his brother, has not admitted a wicked desire, has not looked with unchaste eyes, has not remembered things with hostile feeling, even till he made his heart swell?

And if while we are in church, and in a short time we have become guilty of such great evils, what will happen when we leave this place? If the waves are so high in the harbor, when we go out into the channel of wickednesses—I mean the forum, and public business, and our cares at home—will we even be able to recognize ourselves anymore?

And if while we are in church, and in a short time we have become guilty of so great evils; what shall be when we are gone out from hence? If in the harbor the waves are so high, when we are gone forth into the channel of wickednesses, the forum I mean, and to public business, and our cares at home, shall we indeed be able so much as to know ourselves again?

But despite our many and grievous sins, God has given us a short and easy way to deliverance—one that is free from all effort. For what kind of effort is it to forgive someone who has wronged us? No, it is actually more difficult not to forgive, but to maintain our hostility. To be freed from anger both brings us great relief and is very easy for the person who is willing. There is no sea to cross, no long journey to make, no mountain peaks to climb over, no money to spend, and no need to afflict your body. It is enough simply to be willing, and all our sins are wiped away.

But yet from our so great and so many sins, God has given us a short and easy way of deliverance, and one that is free from all toil. For what sort of toil is it to forgive him that has grieved us? Nay, it is a toil not to forgive, but to keep up our enmity: even as to be delivered from the anger, both works in us a great refreshment, and is very easy to him that is willing. For there is no sea to be crossed, nor long journey to be travelled, nor summits of mountains to be passed over, nor money to be spent, no need to torment your body; but it suffices to be willing only, and all our sins are done away.

But if instead of forgiving him yourself, you make intercession to God against him, what hope of salvation will you then have? At the very time when you ought rather to appease God, you are instead provoking Him—putting on the appearance of a suppliant, but uttering the cries of a wild beast, and directing against yourself those arrows of the wicked one. This is why Paul also, when speaking about prayer, required nothing so much as the observance of this commandment, for he says, "lifting up holy hands without wrath and doubting." And if when you have need of mercy, not even then will you let go of your anger, but are rather extremely mindful of it—even though you know you are thrusting the sword into yourself—when will it be possible for you to become merciful and to spew out the evil venom of this wickedness?

But if so far from forgiving him yourself, you make intercession to God against him, what hope of salvation will you then have, if at the very time when you ought rather to appease God, even then you provoke Him; putting on the garb of a suppliant, but uttering the cries of a wild beast, and darting out against yourself those shafts of the wicked one? Wherefore Paul also, making mention of prayer, required nothing so much as the observance of this commandment; for He says, lifting up holy hands without wrath and doubting. And if when you have need of mercy, not even then will you let go your anger, but art rather exceedingly mindful of it, and that, although you know you are thrusting the sword into yourself; when will it be possible for you to become merciful, and to spew out the evil venom of this wickedness?

But if you haven't yet seen the full extent of this outrageousness, imagine it happening among people, and then you'll perceive just how excessive the insolence is. For example, suppose someone approaches you as a man, seeking to obtain mercy, and then, while lying on the ground before you, sees an enemy and stops pleading with you to start beating him instead. Wouldn't that make you even angrier with him? Consider that this same thing is happening with regard to God. For you likewise, while making supplication to God, leave your supplication unfinished and strike your enemy with your words, insulting God's laws. You are calling upon the One who made a law to dismiss all anger to act against those who have wronged you, and you're asking Him to do things contrary to His own commandments. Isn't it enough revenge for you that you yourself are breaking God's law? Must you also beg Him to break it too? What, has He forgotten what He commanded? What, is He a man who spoke these things? It is God, who knows all things, and whose will is that His own laws be kept with the utmost exactness, and who, far from doing these things you're asking of Him, actually regards you with aversion and hatred merely because you say them, and exacts from you the most extreme penalty. How then do you seek to obtain from Him things from which He very seriously commands you to refrain?

But if you have not yet seen this outrageousness in its full extent, suppose it happening among men, and then you will perceive the excess of the insolence. As thus: should one approach you who are a man, seeking to obtain mercy, and then, in the midst of his lying on the ground, should see an enemy, and leaving off to supplicate you, begin to beat him; would you not make yourself more angry with him? This do thou consider as taking place with regard to God also. For so thou likewise, making supplication unto God, leavest your supplication in the midst, and smitest your enemy with your words, and insultest the laws of God. Him who made a law to dismiss all anger, you are summoning against those that have vexed you, and requiring Him to do things contrary to His own commandments. Is it not enough for you in the way of revenge, that you yourself transgressest the law of God, but do you entreat Him likewise to do so? What? Has He forgotten what He commanded? What? Is He a man who spoke these things? It is God, who knows all things, and whose will is, that His own laws be kept with the utmost exactness, and who, so far from doing these things which you are requiring of Him, does even regard you who sayest these things, merely because you say them, with aversion and hatred, and exacts of you the most extreme penalty. How then do you seek to obtain of Him things, from which He very seriously bids you refrain?

Yet some people have reached such a level of brutality that they not only pray against their enemies, but even curse their children and would devour their very flesh if they could—or rather, they are already doing so. For do not tell me that you have not literally sunk your teeth into the body of the one who wronged you, since you have done something far worse, at least as far as your intention goes: in demanding that divine wrath fall upon him from above, that he be handed over to eternal punishment, and that he be destroyed along with his entire household.

Yet some there are, who have come to such a point of brutishness, as not only to make intercession against their enemies, but even to curse their children, and to taste, if only it might be, of their very flesh; or rather they are even tasting thereof. For tell me not this, that you have not fixed your teeth in the body of him that vexed you; since you have done, at least as far as concerned you, what is much more grievous; in claiming that wrath from above should fall upon him, and that he should be delivered over to undying punishment, and be overthrown with his whole house.

Why, what kind of bites are as savage as this? What kind of weapons are as bitter? Christ did not teach you this way. He did not command you to stain your mouth with blood. No, mouths made bloody with human flesh are not as shocking as tongues like these.

Why, what sort of bites are as ferocious as this? What kind of weapons as bitter? Not so did Christ instruct you; not so did He command you to stain your mouth with blood. Nay, mouths made bloody with human flesh are not so shocking as tongues like these.

How then will you greet your brother? How will you touch the sacrifice? How will you taste the Lord's blood when you have so much venom in your mind? When you say, "Tear him apart, overthrow his house, and destroy everything," when you are calling down ten thousand deaths upon him, you are no different from a murderer—or rather, from a wild beast that devours people.

How then will you salute your brother? How will you touch the sacrifice? How taste the Lord's blood, when you have so much venom upon your mind? Since when you say, Rend him in pieces, and overthrow his house, and destroy all, when you are imprecating on him ten thousand deaths, you are in nothing different from a murderer, or rather from a wild beast that devours men.

Let us stop this sickness and insanity, and let us show the kindness He commanded toward those who have wronged us, so that we may become like our Father in heaven. We will stop this behavior if we remember our own sins and if we carefully examine all our wrongdoings at home, outside, in the marketplace, and in church.

Let us cease then from this disease and madness, and that kindliness which He commanded let us show forth towards them that have vexed us: that we may become like our Father which is in heaven. And we shall cease therefrom, if we call to mind our own sins; if we strictly search out all our misdeeds at home, abroad, and in the market, and in church.

For if for nothing else, surely for our irreverent behavior here we deserve to undergo the most severe punishment. When prophets are chanting and apostles singing hymns and God is speaking, we wander around and bring upon ourselves a chaos of worldly concerns. We do not give to God's laws the same quiet attention that spectators in theaters give to the emperor's letters, keeping silence for them. In the theater, when these letters are being read, magistrates, governors, the senate, and the people all stand upright at once, listening quietly to the words. And if amid that profound silence anyone should suddenly leap up and cry out, he suffers the most severe punishment for having insulted the emperor. But here, when the letters from heaven are being read, there is great confusion on all sides. Yet both He who sent the letters is far greater than our earthly king, and the assembly is more honorable, for not only men but also angels are present in it. And these triumphs, which the letters announce to us as good news, are far more awesome than those on earth. Therefore not only men but also angels and archangels—both the nations of heaven and all of us on earth—are commanded to give praise. For it says, "Bless the Lord, all His works." Indeed, His achievements are not small; rather they surpass all speech, thought, and understanding of man.

12. For if for nothing else, surely for our disrespectfulness here we are worthy to undergo the utmost punishment. For when prophets are chanting, and apostles singing hymns, and God is discoursing, we wander without, and bring in upon us a turmoil of worldly business. And we do not afford to the laws of God so great stillness, even as the spectators in the theatres to the emperor's letters, keeping silence for them. For there, when these letters are being read, deputies at once, and governors, and senate, and people, stand all upright, with quietness hearkening to the words. And if amid that most profound silence any one should suddenly leap up and cry out, he suffers the utmost punishment, as having been insolent to the emperor. But here, when the letters from heaven are being read, great is the confusion on all sides. And yet both He who sent the letters is much greater than this our king, and the assembly more venerable: for not men only, but angels too are in it; and these triumphs, of which the letters bear us the good tidings, are much more awful than those on earth. Wherefore not men only, but angels also and archangels; both the nations of heaven, and all we on the earth, are commanded to give praise. For, Bless the Lord, it is said, all His works. Yea, for His are no small achievements, rather they surpass all speech, and thought, and understanding of man.

The prophets proclaim these things every day, each one announcing this glorious triumph in a different way. For one says, "You have gone up on high, You have led captivity captive, and have received gifts among men," and "The Lord strong and mighty in battle." And another says, "He shall divide the spoils of the strong." For indeed He came for this purpose: that He might preach deliverance to captives and recovery of sight to the blind.

And these things the prophets proclaim every day, each of them in a different way publishing this glorious triumph. For one says, You have gone up on high, You have led captivity captive, and hast received gifts among men. And, The Lord strong and mighty in battle. And another says, He shall divide the spoils of the strong. Isaiah 53:12 For indeed to this purpose He came, that He might preach deliverance to captives, and recovery of sight to the blind.

And proclaiming aloud the victory cry over death, he said, "Where, O Death, is your victory? Where, O Grave, is your sting?" And another, announcing the good news of the deepest peace, said, "They shall beat their swords into ploughshares, and their spears into pruning hooks." And while one calls to Jerusalem, saying, "Rejoice greatly, O daughter of Zion, for look! Your King comes to you meek, riding upon a donkey, and a young colt," another proclaims His second coming as well, saying in this way, "The Lord, whom you seek, will come, and who will endure the day of His coming? Leap like calves set free from chains." And another, amazed at such things, said, "This is our God; no other shall be considered in comparison to Him."

And raising aloud the cry of victory over death, he said, Where, O Death, is your victory? Where, O Grave, is your sting? And another again, declaring glad tidings of the most profound peace, said, They shall beat their swords into ploughshares, and their spears into pruning hooks. And while one calls on Jerusalem, saying, Rejoice greatly, O daughter of Sion, for lo! Your King comes to you meek, riding upon an ass, and a young colt; Zechariah 9:9 another proclaims His second coming also, saying on this wise, The Lord, whom you seek, will come, and who will abide the day of His coming? Malachi 3:1-2 Leap ye as calves set free from bonds. And another again, amazed at such things, said, This is our God; there shall none other be accounted of in comparison of Him. Baruch 3:35

Yet despite all these and many more sayings being spoken, when we should tremble and not even consider ourselves to be on earth, we still act as if we're in the middle of a marketplace. We create an uproar and disturbance, and spend the entire time of our sacred gathering talking about things that have nothing to do with us.

Yet, nevertheless, while both these and many more sayings than these are being uttered, while we ought to tremble, and not so much as account ourselves to be on the earth; still, as though in the midst of a forum, we make an uproar and disturbance, and spend the whole time of our solemn assembly in discoursing of things which are nothing to us.

When we are so careless in small things and in great things, in listening and in doing, outside and at home, in the church, and on top of all this we also pray against our enemies, where can we have any hope of salvation? We are adding to such great sins yet another serious aggravation equal to all of them—this unlawful prayer itself.

When therefore both in little things, and in great, both in hearing, and in doing, both abroad, and at home, in the church, we are so negligent; and together with all this, pray also against our enemies: whence are we to have any hope of salvation, adding to so great sins yet another grievous enhancement, and equivalent to them all, even this unlawful prayer?

Do we really have any right to be surprised if unexpected and painful things happen to us? Actually, we should be surprised when such things don't happen. The former is the natural order of things, but the latter would be beyond all reason and expectation. For surely it is beyond reason that those who have become enemies of God and are provoking Him to anger should still enjoy sunshine and rain and all the rest—people who surpass the barbarity of wild beasts in their behavior, setting themselves against one another and staining their own tongues with blood by attacking their neighbors, and doing this after the spiritual table, after His great benefits, and after His countless commandments.

Have we then hereafter any right to marvel, if anything befall us of the things which are unexpected and painful? Whereas we ought to marvel when no such thing befalls us. For the former is in the natural order of things, but the latter were beyond all reason and expectation. For surely it is beyond reason, that they who have become enemies of God, and are provoking Him to anger, should enjoy sunshine and showers, and all the rest; who being men surpass the barbarity of wild beasts, setting themselves one against another, and by the biting of their neighbors staining their own tongues with blood: after the spiritual table, and His so great benefits, and His innumerable injunctions.

Therefore, considering these things, let us cast up that venom; let us put an end to our enmities, and let us offer the prayers that are fitting for people like us. Instead of the brutality of devils, let us take on the gentleness of angels. And in whatever ways we may have been wronged, let us consider our own situation and the reward appointed for us for keeping this commandment, and let us soften our anger; let us calm the waves, so that we may both pass through the present life peacefully, and when we have departed to the next life, may find our Lord treating us as we have treated our fellow-servants. And if this seems a heavy and fearful thing, let us make it light and desirable; and let us open wide the glorious gates of confidence toward Him. And what we did not have the strength to accomplish by abstaining from sin, let us accomplish by showing gentleness to those who have sinned against us (for this surely is not difficult or burdensome); and by doing kindnesses to our enemies, let us store up in advance much mercy for ourselves.

Therefore, considering these things, let us cast up that venom; let us put an end to our enmities, and let us make the prayers that become such as we are. Instead of the brutality of devils, let us take upon us the mildness of angels; and in whatsoever things we may have been injured, let us, consider ing our own case, and the reward appointed us for this commandment, soften our anger; let us assuage the billows, that we may both pass through the present life calmly, and when we have departed there, may find our Lord such as we have been towards our fellow-servants. And if this be a heavy and fearful thing, let us make it light and desirable; and let us open the glorious gates of confidence towards Him; and what we had not strength to effect by abstaining from sin, that let us accomplish by becoming gentle to them who have sinned against us (for this surely is not grievous, nor burdensome); and let us by doing kindnesses to our enemies, lay up beforehand much mercy for ourselves.

If we do this, everyone will love us during our present life, and above all, God will befriend us, crown us, and consider us worthy of all the good things to come. May we all attain these things through the grace and love for humanity of our Lord Jesus Christ, to whom be glory and might forever and ever. Amen.

For so both during this present life all will love us, and above all others, God will both befriend and crown us, and will count us worthy of all the good things to come; unto which may we all attain, by the grace and love towards man of our Lord Jesus Christ, to whom be glory and might for ever and ever. Amen.