Opening
Matthew 25:31-41: "When the Son of Man shall come in the glory of His Father, and all the holy angels with Him, then shall He sit," He says, "upon the throne of His glory, and He shall divide the sheep from the goats." He will accept the one group because they fed Him when He was hungry, gave Him drink when He was thirsty, welcomed Him when He was a stranger, clothed Him when He was naked, visited Him when He was sick, and came to see Him when He was in prison—and He will give them the kingdom. But the others, accusing them of doing the opposite, He will send into the eternal fire prepared for the devil and his angels.
MATT. XXV. 31–41. "When the Son of Man shall come in the glory of His Father, and all the holy angels with Him, then shall He sit," says He, "upon the throne of His glory, and He shall divide the sheep from the kids;"[and the one He will accept, because they fed Him, when an hungered, and gave Him drink when thirsty, and took Him in when a stranger, and clothed Him when naked, and visited Him when sick, and came to see Him when in prison: and He will give the kingdom to them. But the others, accusing them for the opposite things, He will send into the eternal fire, prepared for the devil and his angels.]
Let us now listen with complete earnestness and remorse to this most delightful portion of Scripture, which we never stop continually reflecting upon—the passage with which His discourse ended, as the last thing, and reasonably so, for His concern for philanthropy and mercy was indeed great. This is why in what comes before, He had discussed this in a different way, and here now He does so in some respects more clearly and more earnestly, not presenting two or three or five persons, but the whole world. Though certainly the earlier passages, which speak of two persons, did not mean two persons but two portions of mankind—one of those who disobey, the other of the obedient. But here He handles the subject more fearfully and with fuller light. Therefore He no longer says "The kingdom is likened," but openly shows Himself, saying, "When the Son of Man shall come in His glory." For now He has come in dishonor, now in insults and reproaches, but then He shall sit upon the throne of His glory.
Unto this most delightful portion of Scripture, which we do not cease continually revolving, let us now listen with all earnestness and compunction, this wherewith His discourse ended, even as the last thing, reasonably; for great indeed was His regard for philanthropy and mercy. Wherefore in what precedes He had discoursed concerning this in a different way; and here now in some respects more clearly, and more earnestly, not setting forth two nor three nor five persons, but the whole world; although most assuredly the former places, which speak of two persons, meant not two persons, but two portions of mankind, one of them that disobey, the other of the obedient. But here He handles the word more fearfully, and with fuller light. Wherefore neither does He say, "The kingdom is likened," any more, but openly shows Himself, saying, "When the Son of Man shall come in His glory." For now is He come in dishonor, now in affronts and reproaches; but then shall He sit upon the throne of His glory.
And He continually makes mention of glory. For since the cross was near, which seemed to be a matter of reproach, for this reason He lifts up the hearer and brings before his sight the judgment seat, and sets all the world around him.
And continually does He make mention of glory. For since the cross was near, a thing that seemed to be matter of reproach, for this cause He raises up the hearer; and brings before his sight the judgment seat, and sets round him all the world.
And He makes His teaching solemn not only in this way, but also by showing the heavens opened. For all the angels will be present with Him, He says, themselves also bearing witness to how many things they had ministered when sent by the Lord for the salvation of men.
And not in this way only does He make His discourse awful, but also by showing the Heavens opened. For all the angels will be present with Him, He says, themselves also to bear witness, in how many things they had ministered, when sent by the Lord for the salvation of men.
Everything will work together to make that day terrifying. Then, He says, "all nations shall be gathered together"—that is, the entire human race. "And He shall separate them one from another, as the shepherd separates his sheep." For now they are not separated but all mixed together, but the separation then will be made with complete precision. At first He divides them by their location and makes them visible; afterward, through the names He uses, He reveals the character of each group, calling one kids and the other sheep, so that He might show the unfruitfulness of the one—for no fruit comes from kids—and the great benefit from the other, for indeed from sheep comes great benefit, both from milk and from wool and from their young, all of which things the kid lacks.
And everything will help to render that day fearful. Then, "shall be gathered together," He says, "all nations," that is, the whole race of men. "And He shall separate them one from another, as the shepherd his sheep." For now they are not separated, but all mingled together, but the division then shall be made with all exactness. And for a while it is by their place that He divides them, and makes them manifest; afterwards by the names He indicates the dispositions of each, calling the one kids,the other sheep, that He might indicate the unfruitfulness of the one, for no fruit will come from kids; and the great profit from the other, for indeed from sheep great is the profit, as well from the milk, as from the wool, and from the young, of all which things the kid is destitute.
But while animals have their barrenness and fertility from nature, these people have it from choice, which is why some are punished and others crowned. And He does not punish them until He has reasoned with them, which is why, after He has placed them in their position, He mentions the charges against them. And they speak with gentleness, but they gain no advantage from it now, and very reasonably so, because they neglected such a desirable work. For indeed the prophets are saying this everywhere, "I will have mercy and not sacrifice," and the lawgiver urged them toward this by every means, both through words and through works, and nature herself taught it.
But while the brutes have from nature their unfruitfulness, and fruitfulness, these have it from choice, wherefore some are punished, and the others crowned. And He does not punish them, until He has pleaded with them; wherefore also, when He has put them in their place, He mentions the charges against them. And they speak with meekness, but they have no advantage from it now; and very reasonably, because they passed by a work so much to be desired. For indeed the prophets are everywhere saying this, I will have mercy and not sacrifice, Hosea 6:6 and the lawgiver by all means urged them to this, both by words, and by works; and nature herself taught it.
Notice how they lack not just one or two things, but everything. They not only failed to feed the hungry or clothe the naked, but they didn't even visit the sick, which would have been easier.
But mark them, how they are destitute not of one or two things only, but of all. For not only did they fail to feed the hungry, or clothe the naked; but not even did they visit the sick, which was an easier thing.
Notice how easy His commands are. He did not say, "I was in prison, and you freed me," or "I was sick, and you healed me," but rather "you visited me" and "you came to me." And even regarding hunger, what He commanded was not burdensome. He was not looking for an expensive feast, but only what was necessary and the food He needed, and He asked as a beggar, so that everything was sufficient to bring punishment on them: the ease of the request, since it was only bread; the pitiful condition of the one asking, since He was poor; the natural fellow-feeling, since He was a man; the desirability of the promise, since He promised a kingdom; the terrifying nature of the punishment, since He threatened hell; the dignity of the one receiving, since it was God who was receiving through the poor; the surpassing greatness of the honor, that He deigned to stoop so low; His rightful claim to what they gave, since He was receiving what was His own. But despite all these things, greed blinded those who were seized by it once and for all—and this even though such a great threat was set against it.
And mark how easy are His injunctions. He said not, I was in prison, and you set me free; I was sick, and you raised me up again; but, you visited me, and, you came to me. And neither in hunger is the thing commanded grievous. For no costly table did He seek, but what is needful only, and His necessary food, and He sought in a suppliant's garb, so that all things were enough to bring punishment on them; the easiness of the request, for it was bread; the pitiable character of Him that requests, for He was poor; the sympathy of nature, for He was a man; the desirableness of the promise, for He promised a kingdom; the fearfulness of the punishment, for He threatened hell. The dignity of the one receiving, for it was God, who was receiving by the poor; the surpassing nature of the honor, that He vouchsafed to condescend so far; His just claim for what they bestowed, for of His own was He receiving. But against all these things covetousness once for all blinded them that were seized by it; and this though so great a threat was set against it.
Earlier, He also says that those who do not receive such people will suffer more grievous things than Sodom, and here He says, "Inasmuch as you did it not unto one of the least of these my brethren, you did it not unto me." What are You saying? They are Your brethren, and yet how do You call them least? Why, it is for this very reason they are brethren—because they are lowly, because they are poor, because they are outcast. For such people He most invites to brotherhood: the unknown, the contemptible. He does not mean by these only the monks and those who have occupied the mountains, but every believer. Even if he is a secular person, yet if he is hungry and famishing and naked and a stranger, His will is that he should have the benefit of all this care. For baptism makes a man a brother, as does partaking of the divine mysteries.
For further back also He says, that they who receive not such as these shall suffer more grievous things than Sodom; and here He says, Inasmuch as you did it not unto one of the least of these my brethren, you did it not unto me. What sayest Thou? They are Your brethren; and how dost Thou call them least. Why, for this reason they are brethren, because they are lowly, because they are poor, because they are outcast. For such does He most invite to brotherhood, the unknown, the contemptible, not meaning by these the monks only, and them that have occupied the mountains, but every believer; though he be a secular person, yet if he be hungry, and famishing, and naked, and a stranger, His will is he should have the benefit of all this care. For baptism renders a man a brother, and the partaking of the divine mysteries.
Then, so that you may also see in another way the justice of the sentence, He first praises those who have done right, and says, "Come, you blessed of my Father, inherit the kingdom prepared for you before the foundation of the world. For I was hungry, and you gave me food," and all that follows. He does this so that they cannot say, "We did not have it." He condemns them by their fellow servants, just as the virgins are condemned by the other virgins, the servant who was drunk and gluttonous by the faithful servant, the one who buried his talent by those who brought the two, and each one of those who continue in sin by those who have done right.
2. Then, in order that you may see in another way also the justice of the sentence, He first praises them that have done right, and says, Come, you blessed of my Father, inherit the kingdom prepared for you before the foundation of the world. For I was an hungered, and you gave me meat, and all that follows. Matthew 25:34-40 For that they may not say, we had it not, He condemns them by their fellow-servants; like as the virgins by the virgins, and the servant that was drunken and gluttonous by the faithful servant, and him that buried his talent, by them that brought the two, and each one of them that continue in sin, by them that have done right.
This kind of comparison sometimes involves equals, as we see here and in the parable of the virgins. Sometimes it involves someone who has an advantage, as when Jesus said, "The men of Nineveh will rise up and condemn this generation, because they believed at the preaching of Jonah, and look, someone greater than Jonah is here," and "The queen of the south will condemn this generation, because she came to hear the wisdom of Solomon." Then again it involves equals: "They will be your judges." And again someone with an advantage: "Don't you know that we will judge angels? How much more, then, matters pertaining to this life?"
And this comparison is sometimes made in the case of an equal, as here, and in the instance of the virgins, sometimes of him that has advantage, as when he said, The men of Nineveh shall rise up and shall condemn this generation, because they believed at the preaching of Jonas; and, behold, a greater than Jonas is here; and, The queen of the south shall condemn this generation, because she came to hear the wisdom of Solomon; Matthew 12:41-42 and of an equal again, They shall be your judges; Matthew 12:27 and again of one at advantage, Do you not know, that we shall judge angels, how much more things that pertain to this life? 1 Corinthians 6:3
Here, though, the comparison is between equals, for he compares rich with rich and poor with poor. He shows that the judgment is just not only because their fellow servants did what was right when in the same circumstances, but also because the condemned were not obedient even in those things where poverty was no obstacle—such as giving drink to the thirsty, looking upon the one in prison, or visiting the sick. After he commended those who did right, he shows how great his original bond of love was toward them. For he says, "Come, you blessed of my Father, inherit the kingdom prepared for you from the foundation of the world." How many good things does this phrase contain—to be blessed, and blessed of the Father? And why were they counted worthy of such great honors? What is the reason? "I was hungry, and you gave me food; I was thirsty, and you gave me drink," and what follows.
And here, however, it is of an equal; for he compares rich with rich, and poor with poor. And not in this way only does He show the sentence justly passed, by their fellow-servants having done what was right when in the same circumstances, but also by their not being obedient so much as in these things in which poverty was no hindrance; as, for instance, in giving drink to the thirsty, in looking upon him that is in bonds, in visiting the sick. And when He had commended them that had done right, He shows how great was originally His bond of love towards them. For, Come, says He, you blessed of my Father, inherit the kingdom prepared for you from the foundation of the world. To how many good things is this same equivalent, to be blessed, and blessed of the Father? And wherefore were they counted worthy of such great honors? What is the cause? I was an hungered, and you gave me meat; I was thirsty, and you gave me drink; and what follows.
What amazing honor and blessing these words express! He did not say "Take," but rather "Inherit"—as something that belongs to you, as your Father's property, as yours by right, as something owed to you from the very beginning. For before you even existed, He says, these things had already been prepared and made ready for you, because I knew you would be the kind of people you are.
Of what honor, of what blessedness are these words? And He said not, Take, but, Inherit, as one's own, as your Father's, as yours, as due to you from the first. For, before you were, says He, these things had been prepared, and made ready for you, forasmuch as I knew you would be such as you are.
And in return for what do they receive such things? For providing shelter with a roof, for giving clothing, for offering bread, for giving cold water, for visiting, for going into the prison. For indeed in every case it is for what is needed, and sometimes not even for that. For surely, as I have said, the sick person and the one in chains does not seek only this, but the one seeks to be released, the other to be delivered from his sickness. But He, being gracious, requires only what is within our power, or rather even less than what is within our power, leaving it to us to exercise our generosity in doing more.
And in return for what do they receive such things? For the covering of a roof, for a garment, for bread, for cold water, for visiting, for going into the prison. For indeed in every case it is for what is needed; and sometimes not even for that. For surely, as I have said, the sick and he that is in bonds seeks not for this only, but the one to be loosed, the other to be delivered from his infirmity. But He, being gracious, requires only what is within our power, or rather even less than what is within our power, leaving to us to exert our generosity in doing more.
But to the others He says, "Depart from me, you cursed" (no longer of the Father, for He did not lay the curse upon them, but their own works did), "into the everlasting fire, prepared not for you, but for the devil and his angels." For concerning the kingdom, when He had said, "Come, inherit the kingdom," He added, "prepared for you before the foundation of the world." But concerning the fire, He no longer says this. Instead He says it was "prepared for the devil." He says, "I prepared the kingdom for you, but the fire was not prepared for you—it was prepared for the devil and his angels. But since you cast yourselves into it, blame yourselves." And not only in this way, but also by what follows, as though He were defending Himself to them, He sets forth the reasons.
But to the others He says, Depart from me, you cursed, (no longer of the Father; for not He laid the curse upon them, but their own works), into the everlasting fire, prepared, not for you, but for the devil and his angels. For concerning the kingdom indeed, when He had said, Come, inherit the kingdom, He added, prepared for you before the foundation of the world; but concerning the fire, no longer so, but, prepared for the devil. I, says He, prepared the kingdom for you, but the fire no more for you, but for the devil and his angels; but since you cast yourselves therein, impute it to yourselves. And not in this way only, but by what follows also, like as though He were excusing Himself to them, He sets forth the causes.
For I was hungry, and you gave me no food. Even if the one who came to you had been your enemy, weren't His sufferings enough to overcome and subdue even the merciless? Hunger, cold, chains, nakedness, sickness, and wandering everywhere without a home—these things are sufficient even to destroy enmity. But you did not do these things even for a friend, though He was at once friend, benefactor, and Lord. When we see even a hungry dog, we are often moved with compassion; when we see a wild beast, we are subdued; but seeing the Lord, are you not subdued? And how can these things possibly be defended?
For I was an hungered, and you gave me no meat. For though He that came to you had been your enemy, were not His sufferings enough to have overcome and subdued even the merciless? Hunger, and cold, and bonds, and nakedness, and sickness, and to wander everywhere houseless? These things are sufficient even to destroy enmity. But you did not do these things even to a friend, being at once friend, and benefactor, and Lord. Though it be a dog we see hungry, often we are overcome; and though we behold a wild beast, we are subdued; but seeing the Lord, are you not subdued? And wherein are these things worthy of defense?
Even if it were only this, wouldn't that be enough as a recompense? (I'm not speaking of hearing such a voice in the presence of the world from Him who sits on the Father's throne, and of obtaining the kingdom), but wouldn't the very act of doing it be sufficient as a reward? But now, even in the presence of the world and at the appearing of that unspeakable glory, He proclaims and crowns you, and acknowledges you as His sustainer and host, and is not ashamed to say such things, so that He may make the crown brighter for you.
For if it were this only, were it not sufficient for a recompense? (I speak not of hearing such a voice, in the presence of the world, from Him that sits on the Father's throne, and of obtaining the kingdom), but were not the very doing it sufficient for a reward? But now even in the presence of the world, and at the appearing of that unspeakable glory, He proclaims and crowns you, and acknowledges you as His sustainer and host, and is not ashamed of saying such things, that He may make the crown brighter for you.
For this reason, while some are justly punished, others are crowned by grace. For even if they had done ten thousand things, the generosity would still be of grace—that in return for services so small and inexpensive, such a heaven, and a kingdom, and such great honor should be given to them.
So for this cause, while the one are punished justly, the others are crowned by grace. For though they had done ten thousand things, the munificence were of grace, that in return for services so small and cheap, such a heaven, and a kingdom, and so great honor, should be given them.
When Jesus had finished these sayings, He said to His disciples, "You know that after two days is the Passover, and the Son of Man is betrayed to be crucified" (Matthew 26:1-2). Again He speaks of the passion at the right time, after He had reminded them of the kingdom, the rewards there, and the eternal punishment. It is as though He had said, "Why are you afraid of dangers that last only for a time, when such good things await you?"
And it came to pass, when Jesus had finished these sayings, He said to His disciples, You know that after two days is the passover, and the Son of Man is betrayed to be crucified. Matthew 26:1-2 In good season again does He speak of the passion, when He had reminded them of the kingdom, and of the recompense there, and of the deathless punishment; as though He had said, Why are you afraid at the dangers that are for a season, when such good things await you?
But notice, I ask you, how in all His opening words He has deliberately shaped and softened what would be most painful for them. He did not say, "You know that after two days I am betrayed," but rather, "You know that after two days is the passover," to demonstrate that what is happening is a mystery and that a feast and celebration is being held for the salvation of the world, and that He suffered everything with full foreknowledge. Therefore, as if this were enough comfort for them, He did not even mention the resurrection to them at this point, since it was unnecessary to speak of it again after having discussed it so thoroughly. And furthermore, as I said, He shows that His very passion itself is a deliverance from countless evils, having reminded them through the mention of the passover of the ancient blessings in Egypt.
3. But mark thou, I pray you, how He has in all His first sayings after a new manner worked up and thrown into the shade what was most painful to them. For He said not, You know that after two days I am betrayed, but, You know that after two days is the passover, to show that what is done is a mystery and that a feast and celebration is being kept for the salvation of the world, and that with foreknowledge He suffered all. So then, as though this were sufficient consolation for them, He did not even say anything to them now about a resurrection; for it was superfluous, after having discoursed so much about it, to speak of it again. And moreover, as I said, He shows that even His very passion is a deliverance from countless evils, having by the passover reminded them of the ancient benefits in Egypt.
Then the chief priests, the scribes, and the elders of the people assembled together in the palace of the high priest, who was called Caiaphas, and plotted how they might seize Jesus by deception and kill Him. But they said, "Not during the feast, or there might be a riot among the people."
Then were assembled together the chief priests, and the scribes, and the elders of the people, in the palace of the high priest, who was called Caiaphas, and consulted that they might take Jesus by subtlety, and kill Him. But they said, Not on the feast day, lest there be an uproar among the people.
Do you see the unspeakable corruption of the Jewish leadership? They attempt unlawful acts and come to the high priest, wanting to get their authority from the very place where they should have been stopped.
Do you see the unspeakable corruption of the Jewish state? Attempting unlawful acts, they come to the high priest, desiring to obtain their authority from that quarter, whence they ought to have found hindrance.
How many high priests were there? The law required there to be one, but at that time there were many. From this it is clear that the Jewish constitution had begun to fall apart. Moses, as I said, commanded that there should be one, and that when he died there should be another. He measured the exile of those who had committed involuntary manslaughter by the lifetime of this person. So how were there many high priests at that time? They were later appointed for one year at a time. The evangelist made this clear when speaking of Zechariah, saying that he was of the division of Abijah. So the people he calls high priests here are those who had been high priests.
And how many high priests were there? For the law wills there should be one, but then there were many. Whence it is manifest, that the Jewish constitution had begun to dissolve. For Moses, as I said, commanded there should be one, and that when he was dead there should be another, and by the life of this person He measured the banishment of them that had involuntarily committed manslaughter. How then were there at that time many high priests? They were afterwards made for a year. And this the evangelist declared, when he was speaking of Zacharias, saying, that he was of the course of Abia. Those therefore does he here call high priests, who had been high priests.
What were they planning? Were they trying to arrest Him secretly, or to put Him to death? Both—because they feared the people. That's why they also waited for the feast to pass, saying, "Not on the feast day." The devil didn't want the passion to happen at the Passover, so it wouldn't be conspicuous, while the religious leaders didn't want it then to avoid an uproar. Notice that they were always afraid—not of punishment from God, and not that the timing might bring greater pollution upon them, but in every case only of consequences from people.
What did they consult together? That they might seize Him secretly, or that they might put Him to death? Both; for they feared the people. Wherefore also they waited for the feast to be past; for they said, Not on the feast day. For the devil, lest he should make the passion conspicuous, was not willing it should take place at the passover; but they, lest there should be an uproar. Mark them then ever fearing, not the ills from God, neither lest any greater pollution should arise to them from the season, but in every case the ills from men.
Yet for all this, boiling with anger, they changed their purpose again. For though they had said, "Not at the feast time," when they found the traitor, they did not wait for the time but killed Him at the feast. But why did they take Him then? They were boiling with rage, as I said, and they expected to find Him then, and they did all things as if blinded. For though He Himself made the greatest use of their wickedness for His own dispensation, they were certainly not guiltless because of this, but deserving of punishments without number because of their state of mind. Indeed, when everyone should be set free, even the guilty, these men killed the guiltless One, Him who had conferred on them countless benefits and who for a time had neglected the Gentiles for their sake. But O what loving-kindness! Those who were so depraved, those who were so obstinate and full of countless evils, He saves again, and sends the apostles to be killed on their behalf, and through the apostles makes His appeal. For we are ambassadors for Christ.
Yet for all this, boiling with anger, they changed their purpose again. For though they had said, Not at the feast time; when they found the traitor, they waited not for the time, but slew Him at the feast. But why did they take Him then? They were boiling with rage, as I said; and they expected then to find Him, and all things they did as blinded. For though He Himself made the greatest use of their wickedness for His own dispensation, they were not surely for this guiltless, but deserving of inflictions without number for their temper of mind. At least when all should be set free, even the guilty, then these men slew the guiltless, Him that had conferred on them countless benefits, and who for a time had neglected the Gentiles for their sake. But O loving-kindness! Them that were thus depraved, them that were thus froward, and full of countless evils, He again saves, and sends the apostles to be slain in their behalf, and by the apostles makes entreaty. For we are ambassadors for Christ.
Having such examples as these before us, I am not saying we should die for our enemies—though we ought to do even this—but since we are too weak for this, I am saying for now at least let us not look with envy upon our friends, let us not resent our benefactors. I am not saying for the present that we must do good to those who mistreat us, for I desire even this, but since you are too dull for this, at least do not take revenge. What is our situation—a theater, a performance? Why is it that you set yourselves directly against the commands that have been given? It is not for nothing that all these other things have been written, including how many things He did at the very cross sufficient to bring them back to Him, but rather so that you might imitate His goodness, that you might follow His lovingkindness. For indeed He cast them to the ground and restored the servant's ear and spoke with patience, and great miracles He performed when lifted up—turning aside the sun's rays, splitting the rocks, raising the dead, frightening through dreams the wife of the one judging Him. At the very trial He displayed complete gentleness, which had power no less than miracles to win them over, warning them of countless things in the judgment hall. On the very cross He cried aloud, "Father, forgive them their sin." And after He was buried, how many things did He do for their salvation? And having risen again, did He not immediately call the Jews? Did He not grant them forgiveness of sins? Did He not set countless blessings before them? What can be more astonishing than this? Those who crucified Him and were breathing murder, after they crucified Him, became sons of God.
Having then such patterns as these, I say not, let us die for our enemies, for we ought to do even this; but since we are too feeble for this, I say for the present, at least let us not look with an evil eye upon our friends, let us not envy our benefactors. I say not for the present, let us do good to them that evil entreat us, for I desire even this; but since you are too gross for this, at least avenge not yourselves. What is our condition, a scene, and acting? Wherefore can it be that you set yourselves directly against the acts enjoined? It is not for nought that all else has been written and how many things He did at the very cross sufficient to recall them to Him; but that you might imitate His goodness, that you might emulate His lovingkindness. For indeed He cast them to the ground, and restored the servant's ear, and discoursed with forbearance; and great miracles did He show forth, when lifted up, turning aside the sunbeams, bursting the rocks, raising the dead, frightening by dreams the wife of him that was judging Him, at the very judgment showing forth all meekness (which was of power not less than miracles to gain them over), forewarning them of countless things in the judgment hall; on the very cross crying aloud, Father, forgive them their sin. And when buried, how many things did He show forth for their salvation? And having risen again, did he not straightway call the Jews? Did He not give them remission of sins? Did He not set before them countless blessings? What can be more strange than this? They that crucified Him, and were breathing murder, after they crucified Him, became sons of God.
What could match this kind of tenderness? When we hear these things, let us hide our faces in shame, realizing how far removed we are from the One we are commanded to imitate. Let us at least recognize how great the distance is, so that we may condemn ourselves for fighting against those people for whom Christ gave His life, and for being unwilling to be reconciled to those whom He was willing to die for in order to reconcile them—unless you think reconciliation too is some expense or outlay of money, which is what you complain about when it comes to almsgiving.
What can be equal to this tenderness? On hearing these things let us hide our faces, to think that we are so far removed from Him whom we are commanded to imitate. Let us at least see how great the distance, that we may at any rate condemn ourselves, for warring with these, in behalf of whom Christ gave His life, and not being willing to be reconciled to them, whom that He might reconcile He refused not even to be slain; unless this too be some expense, and outlay of money, which you object in almsgiving.
Consider how many things you are guilty of, and so far from being reluctant to forgive those who have injured you, you will even run to those who have grieved you, in order that you may have a basis for pardon, that you may find a remedy for your own evil deeds.
4. Consider of how many things you are guilty; and so far from being backward to forgive them that have injured you, you will even run unto them that have grieved you, in order that you may have a ground for pardon, that you may find a remedy for your own evil deeds.
The sons of the Greeks, who expect nothing great, have often shown self-control in these matters. But you, who are to depart from here with such hopes, shrink back and are slow to act. What time accomplishes, you are unwilling to do beforehand for the sake of God's law. Instead, you would rather have this passion extinguished without reward than for a reward. For if this comes about through time, you will gain no advantage; rather, the punishment will be great, because what time accomplished, God's law could not persuade you to do.
The sons of the Greeks, who look for nothing great, have often shown self-command toward these: and thou who art to depart hence with such hopes, shrinkest, and art slow to act; and that which time effects, this you endure not to do before the time for God's law, but willest this passion to be quenched without reward, rather than for a reward? For neither, if this should have arisen from the time, will you have any advantage, but rather great will be the punishment, because, what time has effected, this the law of God persuaded you not to do.
But if you say that you burn with the memory of the insult, call to mind whether any good has been done to you by the person who has offended you, and how many wrongs you yourself have done to others.
But if you say that you burn with the memory of the insult; call to mind if any good has been done you by him that has offended you, and how many ills you have occasioned to others.
Has he spoken badly about you and dishonored you? Consider also that you have spoken the same way about others. How then will you obtain pardon that you do not give to others? But have you spoken badly about no one? Yet you have heard people speaking this way and allowed it. This is not without guilt either.
Hath he spoken ill of you, and disgraced you? Consider also that you have spoken thus of others. How then will you obtain pardon, which you bestow not on others? But have you spoken ill of no one? But you have heard men so speaking, and allowed it. Neither is this guiltless.
Will you learn how good it is not to remember wrongs done to you, and how this pleases God more than anything? He punishes those who gloat over people He himself has justly disciplined. Even though they are justly disciplined, you should not rejoice over them. So the prophet, after bringing many accusations, added this also, saying, "They felt nothing for the affliction of Joseph" (Amos 6:6); and again, "She that inhabits Enan did not come out to lament for the place near her." Yet both Joseph (that is, the tribes that descended from him) and the neighbors of these others were punished according to God's purpose. Nevertheless, it is His will that we sympathize even with these. For if we, being evil, when we are punishing a servant, become more provoked and turn our anger against another servant if we see him laughing, how much more will God punish those who gloat over those He disciplines. But if it is wrong to trample on those disciplined by God, and we should instead grieve with them, how much more should we grieve with those who have sinned against us. For this is the sign of love, and God prefers love above all things. For just as in royal purple, the flowers and dyes that make up this robe are precious, so too here, these virtues are precious because they preserve love. But nothing maintains love as much as not remembering those who have sinned against us.
Will you learn how good a thing it is not to remember injuries, and how this more than anything pleases God? Them that exult over persons, justly chastised by Himself, He punishes. And yet they are justly chastised; but you should not rejoice over them. So the prophet having brought many accusations, added this also, saying, They felt nothing for the affliction of Joseph; Amos 6:6 and again, She that inhabites Enan, came not forth to lament for the place near her. And yet both Joseph (that is, the tribes that were sprung from him), and the neighbors of these others, were punished according to the purpose of God; nevertheless, it is His will that we sympathize even with these. For if we, being evil, when we are punishing a servant, if we should see one of his fellow slaves laughing, we at the same time are provoked the more, and turn our anger against him; much more will God punish them that exult over those whom He chastises. But if upon them that are chastised by God it is not right to trample, but to grieve with them, much more with them that have sinned against us. For this is love's sign; love God prefers to all things. For as in the royal purple, those are precious among the flowers and dyes, which make up this robing; so here too, these virtues are the precious ones, which preserve love. But nothing maintains love so much as the not remembering them that have sinned against us.
Why? Didn't God also protect the other side? Why? Doesn't He send the one who has done the wrong to the one who was wronged? Doesn't He send him from the altar to the other person, and only after the reconciliation invite him to the table? But don't wait for the other person to come to you, because if you do, you've lost everything. For this is especially why He appoints such an unspeakable reward for you: so that you may take the initiative before the other person does. If you are reconciled only because of his appeals, the friendship is no longer the result of following God's command, but of the other person's effort. This is why you go away without a crown, while he receives the rewards.
Why? Did not God guard the other side also? Why? Did He not drive him that has done the wrong to him that is wronged? Does He not send him from the altar to the other, and so after the reconciliation invite him to the table? But do not therefore wait for the other to come, since thus you have lost all. For to this intent most especially does He appoint unto you an unspeakable reward, that you may prevent the other, since, if you are reconciled by his entreaties, the amity is no longer the result of the divine command, but of the other party's diligence. Wherefore also you go away uncrowned, while he receives the rewards.
What are you saying? You have an enemy, and you're not ashamed? Why isn't the devil enough for us—why do we also bring enemies upon ourselves from our own human race? If only even he had not decided to make war against us; if only even he were not a devil!
What do you say? Have you an enemy, and are you not ashamed? Why is not the devil enough for us, that we bring upon ourselves those of our own race also? Would that not even he had been minded to war against us; would that not even he were a devil!
Do you not realize how great the pleasure is after reconciliation? What if it doesn't seem very great while we're still enemies? But you will be able to learn very clearly that it is sweeter to love someone who wrongs us than to hate him, once the enmity is ended.
Do you not know how great the pleasure after reconciliation? For what, though in our enmity it appear not great? For that it is sweeter to love him that does us wrong than to hate him, after the enmity is done away you shall be able to learn full well.
Why then do we imitate madmen, devouring one another and warring against our own flesh?
5. Why then do we imitate the mad, devouring one another, warring against our own flesh?
Hear how much importance was placed on this even in the Old Testament: "The ways of revengeful men are unto death. One man keeps anger against another, and does he seek healing of God?" (Sirach 28:3). Yet God allowed "eye for eye" and "tooth for tooth"—so how can He find fault? He permitted even these things not so that we should actually do them to one another, but so that through the fear of suffering the same, we might refrain from committing crimes. Besides, those acts come from short-lived anger, but remembering injuries is the behavior of a soul that trains itself in evil.
Hear even under the Old Testament, how great regard there was for this, The ways of revengeful men are unto death. One man keeps anger against another, and does he seek healing of God? Sirach 28:3 And yet He allowed, 'eye for eye,' and 'tooth for tooth,' how then does He find fault? Because He allowed even those things, not that we should do them one to another, but that through the fear of suffering, we might abstain from the commission of crime. And besides, those acts are the fruits of a short-lived anger, but to remember injuries is the part of a soul that practises itself in evil.
But have you suffered evil? Yet nothing so great as what you will do to yourself by remembering injuries. And besides, it is not even possible for a good man to suffer any evil. For suppose there is a man who has both children and a wife, and let him practice virtue, and let him also have many occasions of being injured, such as abundant possessions, sovereign power, many friends, and honor. Only let him practice virtue—for this must be added—and let us in theory bring plagues upon him. And let some wicked man come to him and cause him losses. What does that matter to him who counts money as nothing? Let him kill his children. What does this matter to him who learns to be wise concerning the resurrection? Let him slay his wife. What is this to him who is instructed not to grieve for those who have fallen asleep? Let him cast him into dishonor. What does this matter to him who counts the things of the present life as the flower of the grass? If you will, let him also torture his body and cast him into prison. What is this to him who has learned that though our outward man perish, yet the inward man is renewed, and that tribulation produces approval?
But have you suffered evil? Yet nothing so great, as you will do to yourself by remembering injuries. And besides, it is not so much as possible for a good man to suffer any evil. For suppose there to be any man, having both children and a wife, and let him practise virtue, and let him have moreover many occasions of being injured, as well abundance of possessions, as sovereign power, and many friends, and let him enjoy honor; only let him practise virtue, for this must be added, and let us in supposition lay plagues upon him. And let some wicked man come unto him, and involve him in losses. What then is that to him who accounts money nothing? Let him kill his children. What this to him, who learns to be wise touching the resurrection? Let him slay his wife; what is this to him who is instructed not to sorrow for them that are fallen asleep? Let him cast him into dishonor. What this to him who accounts the things present, the flower of the grass? If you will, let him also torture his body, and cast him into prison, what this to him that has learned, Though our outward man perish, yet the inward man is renewed; and that tribulation works approval?
I had set out to prove that he would suffer no harm, but the discussion as it has unfolded has actually shown that he is even benefited, being made new and becoming tested and approved.
Now I had undertaken that he should receive no harm; but the account as it proceeded has shown that he is even advantaged, being renewed, and becoming approved.
Let us not trouble ourselves over what others do, harming ourselves and weakening our soul. For the distress comes not so much from our neighbors' wickedness as from our own weakness. Because of this, if anyone insults us, we cry and scowl; if anyone robs us, we react just like those little children whom their cleverer companions provoke over nothing, upsetting them for trivial reasons. Yet even these children, if they see them getting upset, keep teasing them, but if they see them laughing, they stop instead. But we are more foolish than even these children, lamenting over things we ought to laugh about.
Let us not then vex ourselves with others, injuring ourselves, and rendering our soul weak. For the vexation is not so much from our neighbors' wickedness, as from our weakness. Because of this, should any one insult us, we weep, and frown; should any one rob us, we suffer the same like those little children, which the more clever of their companions provoke for nothing, grieving them for small causes; but nevertheless these too, if they should see them vexed, continue to tease them, but if laughing, they on the contrary leave off. But we are more foolish even than these, lamenting for these things, about which we ought to laugh.
Therefore I urge you, let us let go of this childish mindset and take hold of Heaven. For indeed, Christ wants us to be mature men, perfect men. This is also how Paul commanded: "Brothers, do not be children in understanding," he says, "but in malice be children."
Wherefore I entreat, let us let go this childish mind, and lay hold of Heaven. For indeed, Christ wills us to be men, perfect men. On this wise did Paul also command, Brethren, be not children in understanding, he says, howbeit in malice be ye children.
Let us therefore be children in malice, and flee from wickedness, and take hold of virtue, so that we may also attain the eternal good things, through the grace and love for mankind of our Lord Jesus Christ, to whom be glory and power, forever and ever. Amen.
Let us therefore be children in malice, and flee wickedness, and lay hold on virtue, that we may attain also to the good things eternal, by the grace and love towards man of our Lord Jesus Christ, to whom be glory and might, world without end. Amen.