Homilies on the Gospel of Matthew — Homily 15

I notice you've provided only a biblical citation "Matthew 5:1-2" rather than a paragraph of text to rewrite.

Could you please provide the actual paragraph text you'd like me to rewrite in modern English? Once you share the paragraph, I'll be happy to simplify it while preserving all the theological precision and transliterated Greek technical terms as you've requested.

Matthew 5:1-2.

Jesus saw the crowds and went up onto the mountain. When He sat down, His disciples came to Him. He opened His mouth and began teaching them, saying, "Blessed," and so on.

And Jesus seeing the multitudes went up into the mountain, and when He was set, His disciples came unto Him. And He opened His mouth, and taught them saying, Blessed, etc.

See how unambitious He was and free from boasting: He did not lead people around with Him. Rather, when healing was needed, He Himself had gone everywhere, visiting both towns and rural areas. But now, when the crowd had become very large, He sits in one place—and not in the middle of some city or public square, but on a mountain and in a deserted area. He is teaching us to do nothing for show and to withdraw from the noise of everyday life, especially when we are going to study wisdom and discuss things that need to be done.

See how unambitious He was, and void of boasting: in that He did not lead people about with Him, but whereas, when healing was required, He had Himself gone about everywhere, visiting both towns and country places; now when the multitude has become very great, He sits in one spot: and that not in the midst of any city or forum, but on a mountain and in a wilderness; instructing us to do nothing for display, and to separate ourselves from the tumults of ordinary life, and this most especially, when we are to study wisdom, and to discourse of things needful to be done.

But when He had gone up into the mountain and sat down, His disciples came to Him. Do you see their growth in virtue? And how they became better men in an instant? The crowds were merely spectators of the miracles, but these disciples from that moment also desired to hear something great and profound. And indeed, this is what prompted Him to begin teaching and made Him start this discourse.

But when He had gone up into the mount, and was set down, His disciples came unto Him. Do you see their growth in virtue? And how in a moment they became better men? Since the multitude were but gazers on the miracles, but these from that hour desired also to hear some great and high thing. And indeed this it was set Him on His teaching, and made Him begin this discourse.

He was not only healing people's bodies but also correcting their souls, and then from caring for one He would move to attending to the other. In this way He both varied the help He provided and mixed together the teaching given through His words with the display of His glory through His works. Besides this, He stopped the shameless mouths of the heretics, showing through His care for both parts of our nature that He Himself is the Maker of the whole creation. For this reason He gave abundant care to each nature, sometimes correcting one, sometimes the other.

For it was not men's bodies only that He was healing, but He was also amending their souls; and again from the care of these He would pass to attendance on the other. Thus He at once varied the succor that He gave, and likewise mingled with the instruction afforded by His words, the manifestation of His glory from His works; and besides, He stopped the shameless mouths of the heretics, signifying by this His care of both parts of our being, that He Himself is the Maker of the whole creation. Therefore also on each nature He bestowed abundant providence, now amending the one, now the other.

He was engaged in this work at that time. For it is said that He opened His mouth and taught them. But why is the phrase "He opened His mouth" added? To show you that He gave instruction even in His silence, not only when He spoke. Rather, He communicated sometimes by opening His mouth, and at other times He expressed His voice through the works He performed.

And in this way He was then employed. For it is said, that He opened His mouth, and taught them. And wherefore is the clause added, He opened His mouth? To inform you that in His very silence He gave instruction, and not when He spoke only: but at one time by opening His mouth, at another uttering His voice by the works which He did.

But when you hear that He taught them, do not think of Him as speaking only to His disciples, but rather as speaking to everyone through them.

But when you hear that He taught them, do not think of Him as discoursing with His disciples only, but rather with all through them.

For since the crowd was just like any crowd and made up of people who thought only of earthly things, He withdraws the group of His disciples and addresses His teaching to them. In His conversation with them, He arranges things so that the rest also, who were still very far from the level of His teachings, might find His lesson of self-denial no longer burdensome to them. Luke indicated this when he said that He directed His words to them, and Matthew too, clearly stating the same thing, wrote that His disciples came to Him and He taught them. For in this way the others also were sure to pay closer attention to Him than they would have if He had addressed Himself to everyone.

For since the multitude was such as a multitude ever is, and consisted moreover of such as creep on the ground, He withdraws the choir of His disciples, and makes His discourse unto them: in His conversation with them providing that the rest also, who were yet very far from the level of His sayings, might find His lesson of self-denial no longer grievous unto them. Of which indeed both Luke gave intimation, when he said, that He directed His words unto them: and Matthew too, clearly declaring the same, wrote, His disciples came unto Him, and He taught them. For thus the others also were sure to be more eagerly attentive to Him, than they would have been, had He addressed Himself unto all.

From what point does He begin? And what kind of foundations does He lay for us for His new way of life?

2. Whence then does He begin? And what kind of foundations of His new polity does He lay for us?

Let us listen carefully to what is being said. For though it was spoken to them, it was written for the sake of all people who came afterward as well. And for this reason, although He had His disciples in mind during His public teaching, He does not limit His sayings to them but applies all His blessings without restriction. Thus He did not say, "Blessed are you, if you become poor," but "Blessed are the poor." And I may add that even if He had been speaking specifically about them, the teaching would still apply to everyone. For when He says, "Lo! I am with you always, even unto the end of the world" (Matthew 28:20), He is not speaking only to them but also, through them, to the whole world. And in pronouncing blessed those who are persecuted, chased, and suffer all unbearable things, He weaves His crown not only for them but also for all who reach the same excellence.

Let us hearken with strict attention unto what is said. For though it was spoken unto them, it was written for the sake also of all men afterwards. And accordingly on this account, though He had His disciples in His mind in His public preaching, yet unto them He limits not His sayings, but applies all His words of blessing without restriction. Thus He said not, Blessed are you, if you become poor, but Blessed are the poor. And I may add that even if He had spoken of them, the advice would still be common to all. For so, when He says, Lo! I am with you always, even unto the end of the world, Matthew 28:20 He is discoursing not with them only, but also, through them, with all the world. And in pronouncing them blessed, who are persecuted, and chased, and suffer all intolerable things; not for them only, but also for all who arrive at the same excellency, He weaves His crown.

To make this even clearer and to show you that you have a great stake in what He says—as does all humanity, if anyone chooses to pay attention—listen to how He begins these wonderful words.

However, that this may be yet plainer, and to inform you that you have great interest in His sayings, and so indeed has all mankind, if any choose to give heed; hear how He begins these wondrous words.

Blessed are the poor in spirit; for theirs is the kingdom of Heaven. Matthew 5:3

Blessed are the poor in spirit; for theirs is the kingdom of Heaven. Matthew 5:3

What does "the poor in spirit" mean? Those who are humble and repentant in their minds. Here, by "spirit" He means the soul and the power of free choice. Many people are humble not by their own will but because difficult circumstances force them to be. He passes over these people—since this is not something to praise—and instead first blesses those who humble themselves and make themselves lowly by their own choice.

What is meant by the poor in spirit? The humble and contrite in mind. For by spirit He has here designated the soul, and the faculty of choice. That is, since many are humble not willingly, but compelled by stress of circumstances; letting these pass (for this were no matter of praise), He blesses them first, who by choice humble and contract themselves.

But why did He not say "the humble" but rather "the poor"? Because this is more than that. For He means here those who are awestruck and tremble at the commandments of God. God also earnestly accepts these through His prophet Isaiah, saying, "To whom will I look, but to him who is meek and quiet, and trembles at My words?" For indeed there are many kinds of humility: one person is humble in his own measure, another with all excess of lowliness. It is this last lowliness of mind which that blessed prophet commends, picturing to us the disposition that is not merely subdued, but utterly broken, when he says, "The sacrifice for God is a contrite spirit, a contrite and humble heart God will not despise." And the Three Children also offer this to God as a great sacrifice, saying, "Nevertheless, in a contrite soul, and in a spirit of lowliness, may we be accepted." This is what Christ now blesses.

But why said he not, the humble, but rather the poor? Because this is more than that. For He means here them who are awestruck, and tremble at the commandments of God. Whom also by His prophet Isaiah God earnestly accepting said, To whom will I look, but to him who is meek and quiet, and trembles at My words? For indeed there are many kinds of humility: one is humble in his own measure, another with all excess of lowliness. It is this last lowliness of mind which that blessed prophet commends, picturing to us the temper that is not merely subdued, but utterly broken, when he says, The sacrifice for God is a contrite spirit, a contrite and an humble heart God will not despise. And the Three Children also offer this unto God as a great sacrifice, saying, Nevertheless, in a contrite soul, and in a spirit of lowliness, may we be accepted. This Christ also now blesses.

For the greatest evils that devastate the whole world entered through pride. The devil, who was not such before, became a devil this way, as Paul clearly stated: "Lest being lifted up with pride, he fall into the condemnation of the devil." The first man, too, was puffed up by the devil with these hopes, became an example, and was made mortal. Expecting to become a god, he lost even what he had. God also rebuked him for this and mocked his foolishness, saying, "Behold, Adam has become as one of us." Each person who came after also destroyed himself in impiety, imagining some equality with God. Since this was the stronghold of our evils and the root and fountain of all wickedness, He prepared a remedy suited to the disease and laid this law first as a strong and safe foundation. When this is fixed as a base, the builder securely lays all the rest upon it. But if this is taken away, even if a man reaches to the heavens in his way of life, it is all easily undermined and results in a grievous end. Though fasting, prayer, almsgiving, temperance, or any other good thing be gathered together in you, without humility all fall away and perish.

3. For whereas the greatest of evils, and those which make havoc of the whole world, had their entering in from pride:– for both the devil, not being such before, did thus become a devil; as indeed Paul plainly declared, saying, Lest being lifted up with pride, he fall into the condemnation of the devil: 1 Timothy 3:6 — and the first man, too, puffed up by the devil with these hopes, was made an example of, and became mortal (for expecting to become a god, he lost even what he had; and God also upbraiding him with this, and mocking his folly, said, Behold, Adam has become as one of us Genesis 3:22; and each one of those that came after did hereby wreck himself in impiety, fancying some equality with God: — since, I say, this was the stronghold of our evils, and the root and fountain of all wickedness, He, preparing a remedy suitable to the disease, laid this law first as a strong and safe foundation. For this being fixed as a base, the builder in security lays on it all the rest. But if this be taken away, though a man reach to the Heavens in his course of life, it is all easily undermined, and issues in a grievous end. Though fasting, prayer, almsgiving, temperance, any other good thing whatever, be gathered together in you; without humility all fall away and perish.

This very thing happened in the case of the Pharisee. For even after he had reached the very summit, he went down with the loss of everything, because he did not have the mother of virtues. Just as pride is the source of all wickedness, so humility is the foundation of all self-control. This is why He begins with this, pulling up boasting by the very root from the souls of His hearers.

It was this very thing that took place in the instance of the Pharisee. For even after he had arrived at the very summit, he went down Luke 18:14 with the loss of all, because he had not the mother of virtues: for as pride is the fountain of all wickedness, so is humility the principle of all self-command. Wherefore also He begins with this, pulling up boasting by the very root out of the soul of His hearers.

Why would this apply to His disciples, someone might ask, since they were humble in every way? Indeed, they had nothing to be proud of, being fishermen, poor, of no social standing, and uneducated. Even if these things didn't concern His disciples, they certainly concerned those who were present at the time, and those who would later receive the disciples, so that they wouldn't despise them on this account. But it would be more accurate to say that these things did concern His disciples as well. For even if not at that moment, they would soon need this instruction, once they had performed their signs and wonders, received honor from the world, and gained confidence before God. For neither wealth, nor power, nor royalty itself had as much ability to make people proud as the things they would possess in abundance. Besides, it was natural that even before the signs they might become proud, at that very time when they saw the crowd and all those people gathered around their Master; they might experience some human weakness. Therefore He immediately restrains their pride.

And what, one may ask, is this to His disciples, who were on every account humble? For in truth they had nothing to be proud of, being fishermen, poor, ignoble, and illiterate. Even though these things concerned not His disciples, yet surely they concerned such as were then present, and such as were hereafter to receive the disciples, lest they should on this account despise them. But it were truer to say that they did also concern His disciples. For even if not then, yet by and by they were sure to require this help, after their signs and wonders, and their honor from the world, and their confidence towards God. For neither wealth, nor power, nor royalty itself, had so much power to exalt men, as the things which they possessed in all fullness. And besides, it was natural that even before the signs they might be lifted up, at that very time when they saw the multitude, and all that audience surrounding their Master; they might feel some human weakness. Wherefore He at once represses their pride.

He does not introduce what He says by way of advice or commandments, but by way of blessing, making His word less burdensome and opening to all the path of His teaching. For He did not say "this or that person," but "those who do so are all of them blessed." So that even if you are a slave, a beggar, living in poverty, a stranger, uneducated, there is nothing to prevent you from being blessed if you practice this virtue.

And He does not introduce what He says by way of advice or of commandments, but by way of blessing, so making His word less burthensome, and opening to all the course of His discipline. For He said not, This or that person, but they who do so, are all of them blessed. So that though you be a slave, a beggar, in poverty, a stranger, unlearned, there is nothing to hinder you from being blessed, if you emulate this virtue.

Now having begun, as you see, where the need was greatest, He proceeds to another commandment, one which seems to be opposed to the judgment of the whole world. For whereas everyone thinks that those who rejoice are enviable, and those in dejection, poverty, and mourning are wretched, He calls these blessed rather than those, saying thus:

4. Now having begun, as you see, where most need was, He proceeds to another commandment, one which seems to be opposed to the judgment of the whole world. For whereas all think that they who rejoice are enviable, those in dejection, poverty, and mourning, wretched, He calls these blessed rather than those; saying thus,

Blessed are they that mourn. Matthew 5:4

Blessed are they that mourn. Matthew 5:4

Yet surely everyone calls them miserable. For this reason He performed the miracles beforehand, so that in such teachings as these He might be worthy of belief.

Yet surely all men call them miserable. For therefore He wrought the miracles beforehand, that in such enactments as these He might be entitled to credit.

And here again, he did not simply refer to all who mourn, but to all who mourn for their sins, since that other kind of mourning is certainly forbidden, and forbidden earnestly—the mourning that relates to anything in this life. Paul also clearly declared this when he said, "The sorrow of the world works death, but godly sorrow works repentance unto salvation, not to be repented of."

And here too again he designated not simply all that mourn, but all that do so for sins: since surely that other kind of mourning is forbidden, and that earnestly, which relates to anything of this life. This Paul also clearly declared, when he said, The sorrow of the world works death, but godly sorrow works repentance unto salvation, not to be repented of.

These, then, are the ones He Himself calls blessed, whose sorrow is of that kind. Yet He did not simply designate those who sorrow, but those who sorrow intensely. This is why He did not say "they that sorrow," but "they that mourn." For this commandment is also designed to teach us complete self-control. For if those who grieve for children, or a wife, or any other loved one who has died have no desire for gain or pleasure during that time of their sorrow; if they do not pursue glory, are not provoked by insults, nor captured by envy, nor attacked by any other passion, because their grief alone completely possesses them; how much more will those who mourn for their own sins, as they ought to mourn, display a self-denial even greater than this.

These then He too Himself calls blessed, whose sorrow is of that kind; yet not simply them that sorrow did He designate, but them that sorrow intensely. Therefore He did not say, they that sorrow, but they that mourn. For this commandment again is fitted to teach us entire self-control. For if those who grieve for children, or wife, or any other relation gone from them, have no fondness for gain or pleasure during that period of their sorrow; if they aim not at glory, are not provoked by insults, nor led captive by envy, nor beset by any other passion, their grief alone wholly possessing them; much more will they who mourn for their own sins, as they ought to mourn, show forth a self-denial greater than this.

Next, what is the reward for these people? "For they shall be comforted," He says.

Next, what is the reward for these? For they shall be comforted, says He.

Where will they be comforted? Tell me. Both here and there. Since the command was extremely burdensome and difficult, He promised to give what would most of all make it light. Therefore, if you want to be comforted, mourn—and don't think this is a confusing statement. For when God does comfort you, even if sorrows come upon you by the thousands like snowflakes, you will be above them all. The truth is that God's rewards are always far greater than our efforts, and He has done the same here, declaring those who mourn to be blessed—not according to the value of what they do, but according to His own love toward humanity. Those who mourn are mourning for wrongdoings, and for such people it would be enough to receive forgiveness and obtain a defense for themselves. But because He is full of love toward humanity, He does not limit His reward either to removing our punishments or to delivering us from our sins. Instead, He makes them actually blessed and gives them abundant consolation.

Where shall they be comforted! Tell me. Both here and there. For since the thing enjoined was exceeding burthensome and galling, He promised to give that, which most of all made it light. Wherefore, if you will be comforted, mourn: and think not this a dark saying. For when God does comfort, though sorrows come upon you by thousands like snow-flakes, you will be above them all. Since in truth, as the returns which God gives are always far greater than our labors; so He has wrought in this case, declaring them that mourn to be blessed, not after the value of what they do, but after His own love towards man. For they that mourn, mourn for misdoings, and to such it is enough to enjoy forgiveness, and obtain wherewith to answer for themselves. But forasmuch as He is full of love towards man, He does not limit His recompense either to the removal of our punishments, or to the deliverance from our sins, but He makes them even blessed, and imparts to them abundant consolation.

But He commands us to mourn, not only for our own sins, but also for the wrongdoings of other people. And this was the character of the saints: such was the soul of Moses, of Paul, of David; indeed, all these many times mourned for evils that were not their own.

But He bids us mourn, not only for our own, but also for other men's misdoings. And of this temper were the souls of the saints: such was that of Moses, of Paul, of David; yea, all these many times mourned for evils not their own.

Blessed are the meek, for they shall inherit the earth. Tell me, what kind of earth? Some say a figurative earth, but this is not correct, because nowhere in Scripture do we find any mention of an earth that is only figurative. But what can this saying mean? He offers a tangible reward, just as Paul does when, after saying, "Honor your father and your mother" (Ephesians 6:2), he adds, "so that you may live long on the earth." And He Himself said to the thief, "Today you will be with me in Paradise" (Luke 23:43).

5. Blessed are the meek, for they shall inherit the earth. Tell me, what kind of earth? Some say a figurative earth, but it is not this, for nowhere in Scripture do we find any mention of an earth that is merely figurative. But what can the saying mean? He holds out a sensible prize; even as Paul also does, in that when he had said, Honor your father and your mother, Ephesians 6:2 he added, For so shall you live long upon the earth. And He Himself unto the thief again, Today shall you be with me in Paradise. Luke 23:43

He does not motivate us only through future blessings, but also through present ones, for the sake of the more earthly-minded among His hearers—those who seek present blessings before future ones.

Thus He does not incite us by means of the future blessings only, but of the present also, for the sake of the grosser sort of His hearers, and such as before the future seek those others.

For instance, further on He also said, "Agree with your adversary." Then He appoints the reward of such self-control, and says, "Lest at any time the adversary deliver you to the judge, and the judge to the officer." Do you see how He alarmed us? By the things of sense, by what happens before our eyes. And again, "Whosoever shall say to his brother, 'Raca,' shall be in danger of the council."

Thus, for example, further on also He said, Agree with your adversary. Matthew 5:25 Then He appoints the reward of such self-command, and says, Lest at any time the adversary deliver you to the judge, and the judge to the officer. Matthew 5:25 Do you see whereby He alarmed us? By the things of sense, by what happens before our eyes. And again, Whosoever shall say to his brother, Raca, shall be in danger of the council. Matthew 5:22

Paul also describes tangible rewards at great length and uses present realities in his exhortations, as when he is discussing virginity. For having said nothing there about the heavens, he urges it for the time being through present circumstances, saying, "Because of the present distress," and "But I spare you," and "I would have you without carefulness."

And Paul too sets forth sensible rewards at great length, and uses things present in his exhortations; as when he is discoursing about virginity. For having said nothing about the heavens there, for the time he urges it by things present, saying, Because of the present distress, and, But I spare you, and, I would have you without carefulness.

Christ likewise mingles the sensible with the spiritual. For example, while the meek person is thought to lose all his possessions, Christ promises the opposite, saying: No, rather this is the one who possesses his goods in safety—namely, the one who is not rash or boastful. By contrast, that sort of person will often lose both his inheritance and his very life.

Thus accordingly Christ also with the things spiritual has mingled the sensible. For whereas the meek man is thought to lose all his own, He promises the contrary, saying, Nay, but this is he who possesses his goods in safety, namely, he who is not rash, nor boastful: while that sort of man shall often lose his patrimony, and his very life.

And besides, since in the Old Testament the prophet continually said, "The meek shall inherit the earth," Christ weaves into His teaching the words they were accustomed to hearing, so as not to speak in a completely unfamiliar way everywhere.

And besides, since in the Old Testament the prophet used to say continually, The meek shall inherit the earth; He thus weaves into His discourse the words to which they were accustomed, so as not everywhere to speak a strange language.

He says this not to limit the rewards to earthly things, but to connect them with spiritual gifts as well. When He speaks of spiritual matters, He doesn't exclude blessings in this present life; and when He promises things in this life, He doesn't restrict His promise to those alone. For He says, "Seek the kingdom of God, and all these things shall be added unto you" (Matthew 6:33). And again: "Whoever has left houses or brothers shall receive a hundred times as much in this world, and in the future shall inherit everlasting life."

And this He says, not as limiting the rewards to things present, but as joining with these the other sort of gifts also. For neither in speaking of any spiritual thing does He exclude such as are in the present life; nor again in promising such as are in our life, does He limit his promise to that kind. For He says, Seek the kingdom of God, and all these things shall be added unto you. Matthew 6:33 And again: Whosoever has left houses or brethren, shall receive an hundred fold in this world, and in the future shall inherit everlasting life.

Blessed are those who hunger and thirst for righteousness. Matthew 5:6

6. Blessed are they which do hunger and thirst after righteousness. Matthew 5:6

What kind of righteousness? He means either all of virtue, or that specific virtue which stands opposite to greed. Since He is about to give a command about mercy, to show how we must practice mercy—that is, not from plunder or greed—He blesses those who take hold of righteousness.

What sort of righteousness? He means either the whole of virtue, or that particular virtue which is opposed to covetousness. For since He is about to give commandment concerning mercy, to show how we must show mercy, as, for instance, not of rapine or covetousness, He blesses them that lay hold of righteousness.

And notice how powerfully He expresses it. For He did not say, "Blessed are they which hold fast to righteousness," but "Blessed are they which hunger and thirst after righteousness"—so that we may pursue it not just in any casual way, but with complete desire. For since this is the most distinctive characteristic of covetousness, and we are not as captivated by food and drink as we are by gaining and surrounding ourselves with more and more, He commanded us to redirect this desire to a new object, freedom from covetousness.

And see with what exceeding force He puts it. For He said not, Blessed are they which keep fast by righteousness, but, Blessed are they which do hunger and thirst after righteousness: that not merely anyhow, but with all desire we may pursue it. For since this is the most peculiar property of covetousness, and we are not so enamored of meat and drink, as of gaining, and compassing ourselves with more and more, He bade us to transfer this desire to a new object, freedom from covetousness.

Then He assigns the reward, again using physical terms, saying, "for they shall be filled." Thus, because it is commonly thought that the rich become wealthy through greed, He says no—it is actually the opposite: righteousness is what accomplishes this. Therefore, as long as you act righteously, do not fear poverty or tremble at hunger. For those who extort from others are the very ones who lose everything, just as the person who loves righteousness securely possesses the goods of all people.

Then He appoints the prize, again from things sensible; saying, for they shall be filled. Thus, because it is thought that the rich are commonly made such by covetousness, Nay, says He, it is just contrary: for it is righteousness that does this. Wherefore, so long as you do righteously, fear not poverty, nor tremble at hunger. For the extortioners, they are the very persons who lose all, even as he certainly who is in love with righteousness, possesses himself the goods of all men in safety.

But if those who do not covet other people's goods enjoy such great abundance, how much more will those who give up their own.

But if they who covet not other men's goods enjoy so great abundance, much more they who give up their own.

Blessed are the merciful. Matthew 5:7

Blessed are the merciful. Matthew 5:7

Here He seems to me to speak not only of those who show mercy by giving money, but also of those who are merciful in their actions. For there are many ways of showing mercy, and this commandment is wide-reaching. What then is its reward? They shall obtain mercy.

Here He seems to me to speak not of those only who show mercy in giving of money, but those likewise who are merciful in their actions. For the way of showing mercy is manifold, and this commandment is broad. What then is the reward thereof? For they shall obtain mercy.

It seems at first like an equal exchange, but the reward is actually far greater than the act of kindness. Those who show mercy do so as human beings, but they receive mercy from the God of all. Human mercy and God's mercy are not the same thing. The distance between them is as vast as the gap between wickedness and goodness.

And it seems indeed to be a sort of equal recompence, but it is a far greater thing than the act of goodness. For whereas they themselves show mercy as men, they obtain mercy from the God of all; and it is not the same thing, man's mercy, and God's; but as wide as is the interval between wickedness and goodness, so far is the one of these removed from the other.

Blessed are the pure in heart, for they shall see God. Matthew 5:8

Blessed are the pure in heart, for they shall see God. Matthew 5:8

Notice once more that the reward is spiritual. Now when He speaks of the pure here, He means either those who have reached complete virtue and are not aware of any evil in themselves, or those who live in self-control. For nothing is more necessary for seeing God than this virtue. This is why Paul also said, "Follow peace with all men, and holiness, without which no man shall see the Lord." He is speaking here of the kind of seeing that is possible for human beings.

Behold again the reward is spiritual. Now He here calls pure, either those who have attained unto all virtue, and are not conscious to themselves of any evil; or those who live in temperance. For there is nothing which we need so much in order to see God, as this last virtue. Wherefore Paul also said, Follow peace with all men, and holiness, without which no man shall see the Lord. Hebrews 12:14 He is here speaking of such sight as it is possible for man to have.

Many people show mercy and are not guilty of theft or greed, yet they commit fornication and sexual impurity. To show that the former virtues alone are not enough, He added this teaching, much in the same way that Paul, when writing to the Corinthians, testified about the Macedonians that they were rich not only in almsgiving but also in every other virtue. After speaking about the generous spirit they showed regarding their possessions, Paul says, "They gave also their own selves to the Lord, and to us."

For because there are many who show mercy, and who commit no rapine, nor are covetous, who yet are guilty of fornication and uncleanness; to signify that the former alone suffices not, He has added this, much in the same sense as Paul, writing to the Corinthians, bore witness of the Macedonians, that they were rich not only in almsgiving, but also in all other virtue. For having spoken of the noble spirit they had shown in regard of their goods, he says, They gave also their own selves to the Lord, and to us. 2 Corinthians 8:5

Blessed are the peace-makers.

7. Blessed are the peace-makers. Matthew 5:9

Here He not only completely removes our own conflicts and hatred among ourselves, but He also requires something more: that we should reconcile others who are in conflict.

Here He not only takes away altogether our own strife and hatred among ourselves, but He requires besides this something more, namely, that we should set at one again others, who are at strife.

And again, the reward He adds is spiritual. What kind of reward is it then?

And again, the reward which He annexes is spiritual. Of what kind then is it.

For they shall be called the children of God.

For they shall be called the children of God.

Yes, for this became the work of the Only Begotten: to unite the divided and to reconcile the alienated.

Yea, for this became the work of the Only Begotten, to unite the divided, and to reconcile the alienated.

Then, in case you should think that peace is always a blessing in every situation, He added,

Then, lest you should imagine peace in all cases a blessing, He has added,

Blessed are those who are persecuted for righteousness' sake. Matthew 5:10

Blessed are they which are persecuted for righteousness' sake. Matthew 5:10

That is, for the sake of virtue, for helping others, and for godliness—since it is always His custom to call the entire practical wisdom of the soul by the name of righteousness.

That is, for virtue's sake, for succor given to others, and for godliness: it being ever His wont to call by the name of righteousness the whole practical wisdom of the soul.

Blessed are you, when people insult you and persecute you, and falsely say all kinds of evil things against you because of me. Rejoice, and be extremely glad.

Blessed are you, when men shall revile you and persecute you, and say all manner of evil against you falsely, for my sake. Rejoice, and be exceeding glad. Matthew 5:11-12

As if He said, Though they should call you sorcerers, deceivers, pestilent persons, or whatever else, blessed are you—this is what He says. What could be more revolutionary than these commands? In them, the very things that everyone else avoids, He declares to be desirable—I mean being poor, mourning, persecution, and evil reputation. But still He affirmed this, and convinced not two, or ten, or twenty, or a hundred, or a thousand people, but the whole world. And hearing things so harsh and difficult, so contrary to the usual ways of people, the crowds were astonished. So great was the power of the One who spoke.

As if He said, Though they should call you sorcerers, deceivers, pestilent persons, or whatever else, blessed are you: so He speaks. What could be newer than these injunctions? Wherein the very things which all others avoid, these He declares to be desirable; I mean, being poor, mourning, persecution, evil report. But yet He both affirmed this, and convinced not two, nor ten, nor twenty, nor an hundred, nor a thousand men, but the whole world. And hearing things so grievous and galling, so contrary to the accustomed ways of men, the multitudes were astonished. So great was the power of Him who spoke.

However, so that you won't think that simply being spoken evil of makes people blessed, He has placed two restrictions: when it is for His sake, and when the things being said are false. Without these conditions, the person who is spoken evil of is not blessed at all, but miserable.

However, lest you should think that the mere fact of being evil spoken of makes men blessed, He has set two limitations; when it is for His sake, and when the things that are said are false: for without these, he who is evil spoken of, so far from being blessed, is miserable.

Then look at the reward again: Because your reward is great in heaven. Now, even though you don't hear about a kingdom being given in each one of the blessings, don't be discouraged. Although He gives different names to the rewards, He brings everything into His kingdom. So when He says "those who mourn will be comforted," and "those who show mercy will obtain mercy," and "the pure in heart will see God," and "the peacemakers will be called the children of God," He is indicating nothing other than the Kingdom through all these statements. For those who enjoy these things will surely reach that kingdom. Therefore, don't think this reward is only for the poor in spirit, but also for those who hunger after righteousness, for the meek, and for all the rest without exception.

Then see the prize again: Because your reward is great in heaven. But you, though you hear not of a kingdom given in each one of the blessings, be not discouraged. For although He give different names to the rewards, yet He brings all into His kingdom. Thus, both when He says, they that mourn shall be comforted; and, they that show mercy shall obtain mercy; and, the pure in heart shall see God; and, the peacemakers shall be called the children of God; nothing else but the Kingdom does He shadow out by all these sayings. For such as enjoy these, shall surely attain unto that. Think not therefore that this reward is for the poor in spirit only, but for those also who hunger after righteousness, for the meek, and for all the rest without exception.

Since this is why He has blessed them all, you should not look for anything physical or tangible. For that person cannot be blessed who is crowned with things that end with this present life and pass by more quickly than a shadow.

Since on this account He has set His blessing on them all, that you might not look for anything sensible: for that man cannot be blessed, who is crowned with such things as come to an end with this present life, and hurry by quicker than a shadow.

When He said, "your reward is great," He added another comfort, saying, "For so they persecuted the prophets who were before you."

8. But when He had said, your reward is great, he added also another consolation, saying, For so persecuted they the prophets which were before you.

Since the first promise about the Kingdom was still to come and remained in expectation, He gives them comfort from this present world through their fellowship with those who had been mistreated before them.

Thus, since that first, the promise of the Kingdom, was yet to come, and all in expectation, He affords them comfort from this world; from their fellowship with those who before them had been ill-treated.

For think not, He says, that you suffer these things because of something inconsistent in your sayings and teachings. Nor are you to be persecuted by them as teachers of evil doctrines. The plots and dangers come not from any wickedness in your words, but from the malice of those who hear you. Therefore these sufferings are no blame to you who suffer wrong, but to those who do the wrong. And all preceding time bears witness to the truth of these things. For against the prophets they did not even bring any charge of transgressing the law or of impious beliefs, yet they stoned some, chased away others, and afflicted others with innumerable troubles. Therefore do not let this trouble you, for they do all that is done now from the very same mindset. Do you see how He lifted up their spirits by placing them close to the company of Moses and Elijah?

For think not, says He, that for something inconsistent in your sayings and enactments ye suffer these things: or, as being teachers of evil doctrines, you are to be persecuted by them; the plots and dangers proceed not of any wickedness in your sayings, but of the malice of those who hear you. Wherefore neither are they any blame to you who suffer wrong, but to them who do the wrong. And to the truth of these things all preceding time bears witness. For against the prophets they did not even bring any charge of transgressing the law, and of sentiments of impiety, that they stoned some, chased away others, encompassed others with innumerable afflictions. Wherefore let not this trouble you, for of the very same mind they do all that is done now. Do you see how He raised up their spirits, by placing them near to the company of Moses and Elias?

Paul likewise writes to the Thessalonians: "For you became imitators of God's churches in Judea, because you suffered the same things from your own countrymen as they did from the Jews, who killed both the Lord Jesus and the prophets, and drove us out; they do not please God and are hostile to everyone." Christ has established this same point here as well.

Thus also Paul writing to the Thessalonians, says, For you became followers of the Churches of God, which are in Judea; for you also have suffered the same things of your own fellow-countrymen, even as they have of the Jews: who both killed the Lord Jesus, and their own prophets, and have driven us out; and they please not God, and are contrary to all men. 1 Thessalonians 2:14-15 Which same point here also Christ has established.

And while in the other beatitudes He said, "Blessed are the poor" and "the merciful," here He has not spoken generally but addresses His speech directly to them, saying, "Blessed are you when they revile you, and persecute you, and say every evil word," indicating that this is a special privilege belonging to them and that beyond all others, teachers have this as their own.

And whereas in the other beatitudes, He said, Blessed are the poor, and the merciful; here He has not put it generally, but addresses His speech unto themselves, saying, Blessed are you, when they shall revile you, and persecute you, and say every evil word: signifying that this is a special privilege of theirs; and that beyond all others, teachers have this for their own.

At the same time, He also indirectly indicates His own dignity and His equality in honor with the one who begot Him. For He says that just as they suffered these things on account of the Father, so you also will suffer them for my sake. But when He says "the prophets who were before you," He implies that they had by this time also become prophets themselves.

At the same time He here also covertly signifies His own dignity, and His equality in honor with Him who begot Him. For as they on the Father's account, says He, so shall you also for me suffer these things. But when He says, the prophets which were before you, He implies that they were also by this time become prophets.

Next, declaring that this above all benefits them and makes them glorious, He did not say, "They will slander and persecute you, but I will prevent it." For their safety does not consist in escaping slander, but in enduring it nobly and refuting it through their actions. He establishes their safety in this way, which is far greater than the alternative—just as being struck and not harmed is far greater than avoiding the blow altogether.

Next, declaring that this above all profits them, and makes them glorious, He did not say, they will calumniate and persecute you, but I will prevent it. For not in their escaping evil report, but in their noble endurance thereof, and in refuting them by their actions, He will have their safety stand: this being a much greater thing than the other; even as to be struck and not hurt, is much greater than escaping the blow.

In this passage, Jesus says, "Your reward is great in heaven." But Luke records Him speaking about this both earnestly and with fuller comfort. He not only, as you know, pronounces those blessed who are spoken against for God's sake, but also declares those wretched who are well spoken of by all people. For He says, "Woe to you when all men shall speak well of you." And yet the apostles were well spoken of, but not by all people. This is why He did not say, "Woe to you when men shall speak well of you," but rather "when all men shall do so." For it is not even possible for those who live in the practice of virtue to be well spoken of by all people.

9. Now in this place He says, Your reward is great in heaven. But Luke reports Him to have spoken this, both earnestly, and with more entire consolation; for He not only, as you know, pronounces them blessed, who are evil spoken of for God's sake, but declares them likewise wretched, who are well spoken of by all men. For, Woe unto you, says He, when all men shall speak well of you. And yet the apostles were well spoken of, but not by all men. Wherefore He said not, Woe unto you, when men shall speak well of you, but, when all men shall do so: for it is not even possible that those who live in the practice of virtue should be well spoken of by all men.

And again He says, When they shall cast out your name as evil, rejoice and leap for joy. For He assigns a great reward not only for the dangers they endured, but also for the slander. This is why He did not say, When they persecute and kill you, but, When they revile you and say all manner of evil. For without a doubt, people's evil reports sting more sharply than their actual deeds. In our physical dangers, there are many things that lighten the burden, such as being encouraged by everyone, having many to applaud us, to crown us, to proclaim our praise. But when we are slandered, even this consolation is taken away. We seem not to have accomplished anything great, and this troubles the combatant more than all his dangers—in fact, many have even gone so far as to hang themselves, unable to bear evil reports. And why should you be surprised at others? Even that traitor, that shameless and accursed one who had stopped blushing at anything whatsoever, was driven by this above all to rush to the noose. And Job again, who was all adamant and firmer than a rock—when he had been stripped of all his possessions and was suffering those incurable afflictions, and had suddenly become childless, and when he saw his body pouring out worms like a fountain, and his wife attacking him, he withstood it all with ease. But when he saw his friends reproaching and trampling on him, and holding an evil opinion of him, and saying that he suffered those things because of some sins and was paying the penalty for wickedness—then there was trouble, then turmoil, even in that great and noble-hearted man.

And again He says, When they shall cast out your name as evil, rejoice ye, and leap for joy. Luke 6:22-23 For not only of the dangers they underwent, but of the calumny also, He appoints the recompence to be great. Wherefore He said not, When they shall persecute, and kill you, but, When they shall revile you, and say all manner of evil. For most assuredly, men's evil reports have a sharper bite than their very deeds. For whereas, in our dangers, there are many things that lighten the toil, as to be cheered by all, to have many to applaud, to crown, to proclaim our praise; here in our reproach even this consolation is destroyed. Because we seem not to have achieved anything great; and this galls the combatant more than all his dangers: at least many have gone on even to hang themselves, not bearing evil report. And why do you marvel at the others? Since that traitor, that shameless and accursed one, he who had ceased to blush for anything whatever, was wrought upon by this chiefly to hurry to the halter. And Job again, all adamant as he was, and firmer than a rock; when he had been robbed of all his possessions, and was suffering those incurable ills, and had become on a sudden childless, and when he saw his body pouring out worms like a fountain, and his wife attacking him, he repelled it all with ease; but when he saw his friends reproaching and trampling upon him, and entertaining an evil opinion of him, and saying that he suffered those things for some sins, and was paying the penalty of wickedness: then was there trouble, then commotion, even in that great and noble-hearted man.

And David also, setting aside everything else he had suffered, asked God for repayment for the slander alone. For he said, "Let him curse, because the Lord has commanded him, so that the Lord may see my humiliation and repay me for this cursing of his on this day."

And David also, letting pass all that he had suffered, sought of God a retribution for the calumny alone. For, Let him curse, says he, for the Lord has bidden him: that the Lord may see my humiliation, and requite me for this cursing of his on this day. 2 Samuel 16:11-12

And Paul too proclaims the triumph not only of those who face danger or lose their possessions, but also of these, saying, "Call to remembrance the former days, in which after you were illuminated you endured a great fight of afflictions; partly while you were made a gazing stock by reproaches and afflictions." For this reason, then, Christ has appointed the reward also to be great.

And Paul too proclaims the triumph not of those only who incur danger, or are deprived of their goods, but of these also, thus saying, Call to remembrance the former days, in which after you were illuminated ye endured a great fight of afflictions; partly while you were made a gazing stock by reproaches, and afflictions. On this account then Christ has appointed the reward also to be great.

After this, in case someone should say, "Here you give no remedy, nor silence your critics; and yet you assign a reward there?" He has put the prophets before us to show that God did not give a remedy in their case either. And if, when the rewards were present and close at hand, He encouraged them with things to come, how much more should He do so now, when this hope has become clearer and self-denial has increased.

After this, lest any one should say, Here you give no redress, nor stoppest men's mouths; and do you assign a reward there? He has put before us the prophets, to show that neither in their case did God give redress. And if, where the rewards were at hand, He cheered them with things to come; much more now, when this hope has become clearer, and self-denial is increased.

Notice also after how many commandments He has placed this one, for He certainly did not do this without reason, but to show that it is not possible for someone unprepared and not equipped with all those other virtues to go out to these conflicts. Therefore, you see, in each case, by the former precept making way for the following one, He has woven a kind of golden chain for us. Thus, first, the one who is humble will surely also mourn for his own sins; the one who mourns in this way will be both meek, and righteous, and merciful; the one who is merciful, and righteous, and contrite will of course also be pure in heart; and such a person will be a peacemaker too; and the one who has attained all these things will be moreover equipped to face dangers, and will not be troubled when people speak evil of him and he endures countless grievous trials.

And observe too, after how many commandments He has put this, for surely He did it not without reason, but to show that it is not possible for one unprovided, and unarmed with all those other virtues, to go forth unto these conflicts. Therefore, you see, in each instance, by the former precept making way for the following one, He has woven a sort of golden chain for us. Thus, first, he that is humble, will surely also mourn for his own sins: he that so mourns, will be both meek, and righteous, and merciful; he that is merciful, and righteous, and contrite will of course be also pure in heart: and such a one will be a peacemaker too: and he that has attained unto all these, will be moreover arrayed against dangers, and will not be troubled when evil is spoken of him, and he is enduring grievous trials innumerable.

Now then, after giving them proper encouragement, He refreshes them again with praise. Like this: since the commandments are lofty and far exceed those in the Old Testament, He speaks to prevent them from being disturbed and confused and saying, "How will we be able to accomplish these things?" Listen to what He says: "You are the salt of the earth." Matthew 5:13 He means that He commands all this out of absolute necessity. For it is not for your own separate life, He says, but for the whole world that you will give an account. I am not sending you to two cities, or ten or twenty, or to a single nation, as I sent the prophets, but to earth and sea and the whole world—and a world in terrible condition. For by saying "You are the salt of the earth," He indicated that all human nature has lost its flavor and has become corrupted by our sins. For this reason, you see, He requires of them the kinds of virtues that are most necessary and useful for caring for ordinary people. For first, the person who is meek, yielding, merciful, and righteous does not keep his good deeds to himself alone, but ensures that these good springs overflow for the benefit of others. And likewise, the person who is pure in heart, a peacemaker, and persecuted for truth's sake—he too directs his way of life toward the common good. Do not think then, He says, that you are being drawn into ordinary conflicts or that you will give an account for small matters. You are the salt of the earth.

10. Now then, after giving them due exhortation, He refreshes them again with praises. As thus: the injunctions being high, and far surpassing those in the Old Testament; lest they should be disturbed and confounded, and say, How shall we be able to achieve these things? hear what He says: You are the salt of the earth. Matthew 5:13 Implying, that of absolute necessity He enjoins all this. For not for your own life apart, says He, but for the whole world, shall your account be. For not to two cities, nor to ten or twenty, nor to a single nation am I sending you, as I sent the prophets; but to earth, and sea, and the whole world; and that in evil case. For by saying, You are the salt of the earth, He signified all human nature to have lost its savor, and to be decayed by our sins. For which cause, you see, He requires of them such virtues, as are most necessary and useful for the superintendence of the common sort. For first, the meek, and yielding, and merciful, and righteous, shuts not up his good deeds unto himself only, but also provides that these good fountains should run over for the benefit of others. And he again who is pure in heart, and a peacemaker, and is persecuted for the truth's sake; he again orders his way of life for the common good. Think not then, He says, that you are drawn on to ordinary conflicts, or that for some small matters you are to give account. You are the salt of the earth.

What then? Did they restore the decayed? By no means, for it is impossible to do any good to what is already spoiled by sprinkling it with salt. So this is not what they did. Rather, they salted the things that had already been restored and committed to their care and freed from that foul odor, maintaining and preserving these in the freshness they had received from the Lord. For setting men free from the corruption of their sins was the good work of Christ, but ensuring they did not return to it again was the purpose of these men's diligence and labor.

What then? Did they restore the decayed? By no means; for neither is it possible to do any good to that which is already spoilt, by sprinkling it with salt. This therefore they did not. But rather, what things had been before restored, and committed to their charge, and freed from that ill savor, these they then salted, maintaining and preserving them in that freshness, which they had received of the Lord. For that men should be set free from the rottenness of their sins was the good work of Christ; but their not returning to it again any more was the object of these men's diligence and travail.

Do you see how step by step He shows their superiority even over the prophets? He says they are teachers not just of Palestine, but of the whole world. And they are not simply teachers, but awe-inspiring ones as well. For this is the remarkable thing: they became dear to everyone not by flattering or soothing people, but by sharply strengthening them, like salt does.

Do you see how by degrees He indicates their superiority to the very prophets? In that He says they are teachers, not of Palestine, but of the whole world; and not simply teachers, but awful ones too. For this is the marvellous thing, that not by flattering, nor soothing, but by sharply bracing them, as salt, even so they became dear to all men.

Don't be surprised, He says, if I focus on you and leave others aside, drawing you into such great dangers. Consider how many cities, tribes, and nations I am going to send you to lead. This is why I want you not only to be wise yourselves, but also to make others wise. People like this have great need to be intelligent, since the salvation of others depends on them. They must abound in virtue so much that they can share its benefit with others as well. For if you do not become like this, you will not be sufficient even for yourselves.

Now marvel not, says He, if leaving all others, I discourse to you, and draw you on to so great dangers. For consider over how many cities, tribes, and nations, I am to send you to preside. Wherefore I would have you not only be prudent yourselves, but that you should also make others the same. And such persons have great need to be intelligent, in whom the salvation of the rest is at stake: they ought so much to abound in virtue, as to impart of the profit to others also. For if you do not become such as this, you will not suffice even for your own selves.

Do not be impatient, thinking my words are too demanding. For while it is possible for others who have lost their effectiveness to be restored through your efforts, if you should fall into this condition, you will destroy others along with yourselves. So in proportion to how great the matters are that have been entrusted to you, you need that much greater diligence. Therefore He says,

Be not then impatient, as though my sayings were too burdensome. For while it is possible for others who have lost their savor to return by your means, you, if you should come to this, will with yourselves destroy others also. So that in proportion as the matters are great, which you have put into your hands, you need so much the greater diligence. Therefore He says,

But if the salt has lost its flavor, what will be used to salt it? From that point on, it is good for nothing except to be thrown out and trampled underfoot by people. Matthew 5:13

But if the salt have lost its savor, wherewith shall it be salted? It is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men. Matthew 5:13

For other men, though they fall repeatedly, may possibly obtain forgiveness; but the teacher, should this happen to him, has no excuse left and will suffer the most extreme punishment. Thus, lest when they hear the words "When they revile you, and persecute you, and say all manner of evil against you," they should be too fearful to go forth, He tells them: unless you are prepared to fight against all this, you have been chosen in vain. For it is not slander that you should fear, but lest you prove to be partners in pretense. For then you will lose your savor and be trodden underfoot; but if you continue sharply to brace them up and then are slandered, rejoice, for this is the very purpose of salt—to sting the corrupt and make them smart. And so their criticism follows naturally, in no way harming you but rather testifying to your firmness. But if through fear of it you abandon the seriousness that becomes you, you will have to suffer much more severely, being both slandered and despised by all. For this is the meaning of being trodden underfoot.

For other men, though they fall never so often, may possibly obtain indulgence: but the teacher, should this happen to him, is deprived of all excuse, and will suffer the most extreme vengeance. Thus, lest at the words, When they shall revile you, and persecute you, and say all manner of evil against you, they should be too timid to go forth: He tells them, unless you are prepared to combat with all this, you have been chosen in vain. For it is not evil report that you should fear, but lest ye should prove partners in dissimulation. For then, You will lose your savor, and be trodden under foot: but if you continue sharply to brace them up, and then are evil spoken of, rejoice; for this is the very use of salt, to sting the corrupt, and make them smart. And so their censure follows of course, in no way harming you, but rather testifying your firmness. But if through fear of it you give up the earnestness that becomes you, you will have to suffer much more grievously, being both evil spoken of, and despised by all. For this is the meaning of trodden under foot.

After this, He moves on to another, higher image.

11. After this He leads on to another, a higher image.

You are the light of the world. Matthew 5:14

You are the light of the world. Matthew 5:14

Of the world again; not of one nation, nor of twenty states, but of the whole inhabited earth. And a light to the mind, far better than this sunbeam, just as they were also a spiritual salt. First they are salt, and now light, to teach you how great is the gain of these strict precepts and the benefit of that serious discipline: how it binds and does not permit people to become loose or undisciplined, and causes clear vision, leading people on to virtue.

Of the world again; not of one nation, nor of twenty states, but of the whole inhabited earth. And a light to the mind, far better than this sunbeam: like as they were also a spiritual salt. And before they are salt, and now light; to teach you how great is the gain of these strict precepts, and the profit of that grave discipline: how it binds, and permits not to become dissolute; and causes clear sight, leading men on to virtue.

A city set on a hill cannot be hidden, and people do not light a lamp and put it under a basket.

A city that is set on a hill cannot be hid, neither do men light a candle, and put it under the bushel.

Again, through these words He trains them to live with discipline, teaching them to be serious in their efforts, since they are set before the eyes of everyone and competing in the middle of the world's arena. For do not think about this, He says, that we are now sitting here, that we are in a small part of one corner. You will be as visible to everyone as a city set on top of a hill, as a lamp in a house placed on a lampstand, giving light.

Again, by these words He trains them to strictness of life, teaching them to be earnest in their endeavors, as set before the eyes of all men, and contending in the midst of the amphitheatre of the world. For, look not to this, He says, that we are now sitting here, that we are in a small portion of one corner. For you shall be as conspicuous to all as a city set on the ridge of a hill, as a candle in a house on the candlestick, giving light.

Where are those who continue to disbelieve the power of Christ? Let them hear these things and let them worship His might, amazed at the power of the prophecy. For consider how great the things He promised to them were, who were not even known in their own country: that earth and sea would know them, and that they would reach the limits of the inhabited world by their fame—or rather, not by their fame, but by the working of the good they accomplished. For it was not fame that carried them everywhere and made them conspicuous, but the actual demonstration through their works. Since, as if they had wings, more powerfully than a sunbeam they traveled over the whole earth, sowing the light of godliness.

Where now are they who persevere in disbelieving the power of Christ? Let them hear these things, and let them adore His might, amazed at the power of the prophecy. For consider how great things he promised to them, who were not known even in their own country: that earth and sea should know them, and that they should by their fame reach to the limits of the inhabited world; or rather, not by their fame, but by the working of the good they wrought. For it was not fame that bearing them everywhere made them conspicuous, but also the actual demonstration by their works. Since, as though they had wings, more vehemently than the sunbeam did they overrun the whole earth, sowing the light of godliness.

But here He seems to me to also be training them in boldness of speech. For to say, "A city set on a hill cannot be hidden," is to speak as one declaring His own powers. For just as that city cannot possibly be hidden, so it was impossible that what they preached should sink into silence and obscurity. Thus, since He had spoken of persecutions and slanders, of plots and wars, He feared they might think these would have power to silence them. To encourage them, He says that far from being hidden, their message would shine over the whole world, and that for this very reason they would be illustrious and renowned.

But here He seems to me to be also training them to boldness of speech. For to say, A city set on a hill cannot be hid, is to speak as declaring His own powers. For as that city can by no means be hidden, so it was impossible that what they preached should sink into silence and obscurity. Thus, since He had spoken of persecutions and calumnies, of plots and wars, for fear they might think that these would have power to stop their mouths; to encourage them, He says, that so far from being hid, it should over-shine the whole world; and that on this very account they should be illustrious and renowned.

By this He declares His own power. In what follows, He requires the boldness of speech that was due from them, saying this:

By this then He declares His own power. In what follows, He requires that boldness of speech which was due on their part; thus saying,

No one lights a lamp and puts it under a basket, but rather on a lampstand, and it gives light to everyone in the house. Let your light shine before people in this way, so that they may see your good works and glorify your Father who is in heaven.

Neither do men light a candle and put it under the bushel, but on the candlestick, and it gives light unto all that are in the house. Let your light so shine before men, that they may see your good works, and glorify your Father which is in Heaven.

For I, He says, it is true, have kindled the light, but keeping it burning must come from your diligence—not for your own sakes alone, but also for the sake of those who are to benefit from these rays and be guided to the truth. For surely the slanders will not be able to dim your brightness if you are still living a strict life, and as befits those who are to convert the whole world. Therefore, show forth a life worthy of His grace, so that just as it is preached everywhere, this light may accompany it everywhere.

For I, says He, it is true, have kindled the light, but its continuing to burn, let that come of your diligence: not for your own sakes alone, but also for their sake, who are to profit by these rays, and to be guided unto the truth. Since the calumnies surely shall not be able to obscure your brightness, if you be still living a strict life, and as becomes those who are to convert the whole world. Show forth therefore a life worthy of His grace; that even as it is everywhere preached, so this light may everywhere accompany the same.

Next He places before them another kind of benefit, in addition to the salvation of humanity, that is enough to make them strive earnestly and to lead them to complete diligence. This is what He says: You will not only improve the world if you live rightly, but you will also give opportunity for God to be glorified. However, if you do the opposite, you will both destroy people and cause God's name to be blasphemed.

Next He sets before them another sort of gain, besides the salvation of mankind, enough to make them strive earnestly, and to lead them unto all diligence. As thus, You shall not only, says He, amend the world, if you live aright, but you will also give occasion that God shall be glorified; even as if you do the contrary, you will both destroy men, and make God's name to be blasphemed.

And how, someone might ask, will God be glorified through us if people are going to speak evil of us? The answer is that not all people will do so, and even those who do this out of envy will in their conscience admire and approve of you, just as those who outwardly flatter wicked people mentally accuse them.

And how, it may be asked, shall God be glorified through us, if at least men are to speak evil of us? Nay, not all men, and even they themselves who in envy do this, will in their conscience admire and approve you; even as the outward flatterers of such as live in wickedness do in mind accuse them.

What then? Are you telling us to live for show and empty pride? Absolutely not; I am not saying this. I did not say, "Make a point of displaying your own good deeds," nor did I say, "Show them off." Rather, I said, "Let your light shine." That is, let your virtue be great, the fire abundant, and the light beyond description. For when virtue is this great, it cannot remain hidden, even if the person pursuing it tries to cover it over ten thousand times. Present to them a blameless life, and give them no genuine reason for speaking evil. Then, even if there are thousands who speak evil, no one will be able to cast any shadow upon you. And He was right to say "your light," because nothing makes a person so illustrious—no matter how much he may want to remain concealed—as the manifestation of virtue. For just as if he were clothed with the very sunbeam itself, he shines even brighter than it, not spreading his rays merely on earth, but surpassing even Heaven itself.

What then? Do you command us to live for display and vain glory? Far from it; I say not this; for I did not say, Give ye diligence to bring forward your own good deeds, neither did I say, Show them; but Let your light shine. That is, Let your virtue be great, and the fire abundant, and the light unspeakable. For when virtue is so great, it cannot lie hidden, though its pursuer shade it over ten thousand fold. Present unto them an irreprehensible life, and let them have no true occasion of evil speaking; and then, though there be thousands of evil-speakers, no man shall be able to cast any shade upon you. And well did He say, your light, for nothing makes a man so illustrious, how manifold soever his will to be concealed, as the manifestation of virtue. For as if he were clad with the very sunbeam, so he shines, yet brighter than it; not spending his rays on earth, but surmounting also Heaven itself.

Hence He also comforts them more abundantly. For "What though the slander pains you," He says, "yet you will have many who honor God on your account." And in both ways your reward is being gathered—both because God is glorified through you, and because you are slandered for God's sake. So that we should not deliberately seek to be reproached when we hear there is a reward for it, first He has not expressed that idea simply, but with two qualifications: namely, when what is said is false, and when it is for God's sake. And next He shows how not only slander but also good reputation has its great benefit, with the glory passing on to God. And He holds out to them these gracious hopes. For, He says, the slander of the wicked does not have enough power to put all others in the dark so they cannot see your light. For only when you have lost your savor will they trample you underfoot, but not when you are falsely accused while doing what is right. Indeed, then there will be many who admire not only you but also, for your sake, your Father. And He did not say God, but your Father, already planting beforehand the seeds of that noble birth which was about to be bestowed upon them. Moreover, indicating His equality in honor, just as He said above, "Do not grieve when you are slandered, for it is enough for you that you are spoken of this way for my sake," so here He mentions the Father—everywhere manifesting His equality.

Hence also He comforts them more abundantly. For, What though the slander pain you, says He; yet shall you have many to honor God on your account. And in both ways your recompence is gathering, as well because God is glorified through you, as because you are defamed for God's sake. Thus, lest we should on purpose seek to be reproached, on hearing that there is a reward for it: first, He has not expressed that sentiment simply, but with two limitations, namely, when what is said is false, and when it is for God's sake:– and next He signifies how not that only, but also good report, has its great profit, the glory of it passing on to God. And He holds out to them those gracious hopes. For, says He, the calumny of the wicked avails not so much as to put all others in the dark, in respect of seeing your light. For then only when you have lost your savor shall they tread you under foot; but not when you are falsely accused, doing right. Yea, rather then shall there be many admiring, not you only, but for your sake your Father also. And He said not God, but your Father; already sowing beforehand the seeds of that noble birth, which was about to be bestowed upon them. Moreover, indicating His parity in honor, as He said above, Grieve not when you are evil spoken of, for it is enough for you that for my sake you are thus spoken of; so here He mentions the Father: every where manifesting His equality.

Since we understand the benefit that comes from this seriousness, and the danger of laziness (for if our Lord is blasphemed because of us, that would be far worse than our own destruction), let us give no offense, neither to the Jews, nor to the Gentiles, nor to the Church of God. And while the life we display before them is brighter than the sun, still if anyone speaks evil of us, let us not be troubled by being slandered, but only if we are slandered justly.

12. Since then we know the gain that arises from this earnestness, and the danger of indolence (for if our Lord be blasphemed because of us, that were far worse than our perdition), let us give none offense, neither to the Jews, nor to the Gentiles, nor to the Church of God. 1 Corinthians 10:32 And while the life which we present before them is brighter than the sun, yet if any one will speak evil of us, let us not grieve at being defamed, but only if we be defamed with justice.

If we live in wickedness, even if no one speaks badly of us, we will be the most miserable of all people. On the other hand, if we devote ourselves to virtue, even if the whole world speaks badly of us, at that very moment we will be more blessed than anyone. And we will draw to follow us all who choose to be saved, because it is not the slander of the wicked but our good life that will attract their attention. Indeed, no trumpet is as clear as the proof given by our actions, nor is light itself as transparent as a pure life, even if those who slander us are beyond number.

For, on the one hand, if we live in wickedness, though there be none to speak ill of us, we shall be the most wretched of all men: on the other hand, if we apply ourselves to virtue, though the whole world speak evil of us, at that very time we shall be more enviable than any. And we shall draw on to follow us all who choose to be saved, for not the calumny of the wicked, but our good life, will draw their attention. For indeed no trumpet is so clear as the proof that is given by our actions: neither is the light itself so transparent as a pure life, though our calumniators be beyond number.

I am saying that if we possess all the qualities mentioned above—if we are meek and humble and merciful, if we are pure and peacemakers, if when we hear insults we do not insult back but instead rejoice—then we will draw to ourselves everyone who sees us, no less powerfully than miracles do. And everyone will be favorably inclined toward us, even if someone is like a wild beast, a demon, or anything else you can imagine.

I say, if all the above-mentioned qualities be ours; if we be meek and lowly and merciful; if we be pure, and peacemakers; if hearing reproach, we revile not again, but rather rejoice; then shall we attract all that observe us no less than the miracles do. And all will be kindly disposed towards us, though one be a wild beast, a demon, or what you will.

Even if some people speak badly of you, don't be troubled by it at all, and don't worry about the fact that they insult you in public. Instead, look into their conscience, and you will see them praising and admiring you, and listing countless commendations.

Or if there should even be some who speak evil of you, be not at all troubled thereat, nor because they revile you in public, regard it; but search into their conscience, and you shall see them applauding and admiring you, and numbering up ten thousand praises.

Look at how Nebuchadnezzar praises the children in the furnace—and he was certainly an adversary and enemy. Yet when he saw them stand nobly, he proclaimed their victory and crowned them. Why? For nothing else than because they disobeyed him and obeyed God's law instead. The devil, when he sees he is accomplishing nothing, leaves at that point, fearing he might cause us to win even more crowns. And when he is gone, even someone who is wicked and corrupt will recognize virtue, since that fog has been lifted. Or if people still argue dishonestly, you will receive even greater praise and admiration from God.

See, for instance, how Nebuchadnezzar praises the children in the furnace; yet surely he was an adversary and an enemy. But upon seeing them stand nobly, he proclaims their triumph, and crowns them: and that for nought else, but because they disobeyed him, and hearkened unto the law of God. For the devil, when he sees himself effecting nothing, from that time departs, fearing lest he should be the cause of our winning more crowns. And when he is gone, even one who is abominable and depraved will recognize virtue, that mist being withdrawn. Or if men still argue perversely, you shall have from God the greater praise and admiration.

Grieve not now, I pray you, neither despond; since the very apostles were to some a savor of death, to others a savor of life. And if there be nothing to lay hold of in yourself, you are rid of all their charges; or rather, you have become the more blessed. Shine out therefore in your life, and take no account of them who speak evil of you. For it cannot, it cannot be, that one careful of virtue, should not have many enemies. However, this is nothing to the virtuous man. For by such means his brightness will increase the more abundantly.

Grieve not now, I pray you, neither despond; since the very apostles were to some a savor of death; 1 Corinthians 2:16 to others, a savor of life. And if there be nothing to lay hold of in yourself, you are rid of all their charges; or rather, you have become the more blessed. Shine out therefore in your life, and take no account of them who speak evil of you. For it cannot, it cannot be, that one careful of virtue, should not have many enemies. However, this is nothing to the virtuous man. For by such means his brightness will increase the more abundantly.

Let us keep these things in mind and focus on one goal only: how to order our own lives with discipline. By doing this, we will also lead those who are now sitting in darkness toward the life that is to come. The virtue of that light is such that it not only shines here but also leads its followers there. When people see us despising all present things and preparing ourselves for what is to come, our actions will persuade them more quickly than any words. For who is so foolish that, upon seeing someone who just a day or two ago was living in luxury and wealth, now stripping himself of everything and taking flight, ready to face hunger and poverty and all hardship and dangers and bloodshed and slaughter and everything that is considered dreadful—who would not gain from this sight a clear proof of the things that are to come?

Let us then, bearing these things in mind, look to one object only; how to order our own life with strictness. For thus we shall also guide to the life that is there, such as are now sitting in darkness. For such is the virtue of that light, as not only to shine here, but also to conduct its followers there. For when men see us despising all things present, and preparing ourselves for that which is to come, our actions will persuade them sooner than any discourse. For who is there so senseless, that at sight of one, who within a day or two was living in luxury and wealth, now stripping himself of all, and putting on wings, and arrayed to meet both hunger and poverty, and all hardship, and dangers, and blood, and slaughter, and everything that is counted dreadful; will not from this sight derive a clear demonstration of the things which are to come?

But if we entangle ourselves in present things and plunge ourselves into them more and more, how will it be possible to persuade them that we are hastening toward another dwelling place?

But if we entangle ourselves in things present, and plunge ourselves in them more and more, how will it be possible for them to be persuaded that we are hastening to another sojourn?

And what excuse will we have after this, if the fear of God does not influence us as much as human glory influenced the Greek philosophers? For some of them actually set aside wealth and despised death so they could make a display before people—which is why their hopes came to nothing. What defense then will rescue us, when with such great things set before us and such a high standard of self-denial laid out for us, we cannot even do what they did, but instead ruin both ourselves and others? For the harm is not as great when a pagan commits sin as when a Christian does the same thing. Of course not, because their reputation is already ruined, but ours, because of the grace of God, is honored and glorious even among unbelievers. That is why when they want to insult us most and intensify their harsh words, they add some taunt like "You Christian"—a taunt they would not use if they did not secretly hold a high opinion of our teaching.

And what excuse after this shall we have, if the fear of God avail not so much with us, as human glory availed with the Greek philosophers? For some of them did really both lay aside wealth, and despised death, that they might make a show before men; wherefore also their hopes became vain. What plea then shall deliver us, when with so great things set before us, and with so high a rule of self-denial laid open to us, we are not able even to do as they did, but ruin both ourselves and others besides? For neither is the harm so great when a heathen commits transgression, as when a Christian does the same. Of course not; for their character is already lost, but ours, by reason of the grace of God, is even among the ungodly venerable and glorious. Therefore when they would most revile us, and aggravate their evil speech, they add some such taunt as, You Christian: a taunt which they would not utter, did they not secretly entertain a great opinion of our doctrine.

Have you not heard how many great commandments Christ has given? When will you be able to fulfill even one of those commandments while you neglect everything else and busy yourself gathering interest, piling up usuries, engaging in business transactions, buying herds of slaves, acquiring silver vessels, purchasing houses, fields, and endless possessions? And I wish this were all! But when you add injustice to these misguided pursuits—moving boundary markers, seizing houses by force, worsening poverty, increasing hunger—when will you be able to even set foot on these thresholds?

Have you not heard how many, and how great precepts Christ enjoined? Now when will you be able to fulfill one of those commandments, while you leave all, and go about gathering interest, tacking together usuries, setting on foot transactions of business, buying herds of slaves, procuring silver vessels, purchasing houses, fields, goods without end? And I would this were all. But when to these unseasonable pursuits, you add even injustice, removing landmarks, taking away houses by violence, aggravating poverty, increasing hunger, when will you be able to set your foot on these thresholds?

But sometimes you show mercy to the poor. I know it as well as you do. But even in this there is again great harm. For you do this either in pride or in vainglory, so that you do not profit even from your good deeds. What can be more wretched than this—to be making your shipwreck in the very harbor? To prevent this, when you have done any good action, do not seek thanks from me, so that you may have God as your debtor. For He says, "Lend to those from whom you do not expect to receive."

13. But sometimes you show mercy to the poor. I know it as well as you. But even in this again great is the mischief. For you do this either in pride or in vainglory, so as not to profit even by your good deeds. What can be more wretched than this, to be making your shipwreck in the very harbor? To prevent this, when you have done any good action, seek not thanks from me, that you may have God your debtor. For, Lend, says He, unto them from whom you do not expect to receive.

You have your Debtor; why leave Him and demand payment from me, a poor and wretched mortal? What? Is that Debtor displeased when the debt is required of Him? What? Is He poor? Is He unwilling to pay? Do you not see His unspeakable treasures? Do you not see His indescribable generosity? Lay hold of Him, then, and make your demand; for He is pleased when someone demands the debt of Him in this way. Because if He sees another required to pay for what He Himself owes, He will feel as though He were insulted, and repay you no more; indeed, He justly finds fault, saying, Why, of what ingratitude have you convicted me? What poverty do you know to be in me, that you rush past me and turn to others? Have you lent to One, and do you demand the debt of another?

You have your Debtor; why leave Him, and require it of me, a poor and wretched mortal? What? Is that Debtor displeased, when the debt is required of Him? What? Is He poor? Is He unwilling to pay? Do you see not His unspeakable treasures? Do you see not His indescribable munificence? Lay hold then on Him, and make your demand; for He is pleased when one thus demands the debt of Him. Because, if He see another required to pay for what He Himself owes, He will feel as though He were insulted, and repay you no more; nay, He justly finds fault, saying, Why, of what ingratitude have you convicted me? What poverty do you know to be in me, that you hasten by me, and resortest unto others? Have you lent to One, and do you demand the debt of another?

For although a human being received it, it was God who commanded you to give, and His will is to be Himself, in the truest sense, the debtor and guarantor, providing you countless opportunities to demand the debt from Him on every side. So do not let go of such great ease and abundance, and then try to receive from me who has nothing. Why do you show me your mercy given to the poor? What! Was it I who said to you, Give? Was it from me that you heard this, that you should demand it back from me? He Himself has said, He that has pity upon the poor lends to God. Proverbs 19:17 You have lent to God: charge it to His account.

For although man received it, it was God that commanded you to bestow; and His will is to be Himself, and in the original sense, debtor, and surety, affording you ten thousand occasion to demand the debt of Him from every quarter. Do not then let go so great facility and abundance, and seek to receive of me who have nothing. Why, to what end do you display to me your mercy shown to the poor. What! Was it I that said to you, Give? Was it from me that you heard this; that you should demand it back of me? He Himself has said, He that has pity upon the poor lends to God. Proverbs 19:17 You have lent to God: put it to His account.

But He does not repay everything now. Well, this too He does for your benefit. For He is such a debtor: not like many people who are simply eager to repay what they borrowed, whereas He manages and does everything with a view to also keeping secure what has been given to Him. Therefore some people, you see, He repays here, while others He assigns payment to in the next place.

But He does not repay the whole now. Well, this too He does for your good. For such a debtor is He: not as many, who are anxious simply to repay that which is lent; whereas He manages and does all things, with a view of investing likewise in security that which has been given unto Him. Therefore some, you see, He repays here: some He assigns in the other place.

Knowing these things, then, let us make our mercy abundant and show great love for humanity, both through our money and through our actions. If we see someone being mistreated and beaten in the marketplace, whether we can pay money to help, let us do it; or if we can separate them with words, let us not hold back. For even a word has its reward, and sighs even more so. The blessed Job said this: "But I wept for every helpless one, and I sighed when I saw a man in distress." But if there is a reward for tears and sighs, when words also are added, along with earnest effort and many other things, consider how great the recompense becomes. Yes, for we too were enemies to God, and the Only-begotten reconciled us, placing himself between us, receiving stripes for us, and enduring death for us.

14. Knowing therefore as we do these things, let us make our mercifulness abundant, let us give proof of much love to man, both by the use of our money, and by our actions. And if we see any one ill-treated and beaten in the market-place, whether we can pay down money, let us do it: or whether by words we may separate them, let us not be backward. For even a word has its re ward, and still more have sighs. And this the blessed Job said; But I wept for every helpless one, and I sighed when I saw a man in distress. Job 30:25 But if there be a reward for tears and sighs; when words also, and an anxious endeavor, and many things besides are added, consider how great the recompence becomes. Yea, for we too were enemies to God, and the Only-begotten reconciled us, casting himself between, and for us receiving stripes, and for us enduring death.

Let us therefore make every effort to rescue those who are falling into countless evils, and not act as we do now when we see people beating and tearing at one another. We tend to stand by, taking pleasure in the disgrace of others and forming a devilish theater around them—what could be more cruel than this? You see people being insulted, tearing each other apart, ripping their clothes, striking each other's faces, and yet you can stand by calmly doing nothing?

Let us then likewise do our diligence to deliver from countless evils such as are incurring them; and not as we now do, when we see any beating and tearing one another: we are apt to stand by, finding pleasure in the disgrace of others, and forming a devilish amphitheatre around: than which what can be more cruel? You see men reviled, tearing each other to pieces, rending their clothes, smiting each other's faces, and do you endure to stand by quietly?

What! Is it a bear fighting? A wild beast? A serpent? No, it is a man, someone who shares everything in common with you—a brother, a member. Don't just stand there watching, but separate them. Don't take pleasure in it, but correct the evil. Don't stir up others to come watch this shameful spectacle, but instead drive away and scatter those who have gathered to watch. It is for shameless people and those with the souls of slaves to take pleasure in such disasters—for those who are complete garbage, for unreasoning donkeys.

What! Is it a bear that is fighting? A wild beast? A serpent? It is a man, one who has in every respect fellowship with you: a brother, a member. Ephesians 4:25 Look not on, but separate them. Take no pleasure, but amend the evil. Stir not up others to the shameful sight, but rather drive off and separate those who are assembled. It is for shameless persons, and born slaves, to take pleasure in such calamities; for those that are mere refuse, for asses without reason.

You see a man behaving in an unseemly way, and do you not consider the unseemliness to be your own? Do you not step in, break up the devil's company, and put an end to people's misery?

You see a man behaving himself unseemly, and do you not account the unseemliness your own? Do you not interpose, and scatter the devil's troop, and put an end to men's miseries?

You might say, "Should I take blows myself? Are you really telling me to do this?" You won't actually have to suffer even this much, but if you do, it would be a kind of martyrdom for you, since you suffered for God's sake. And if you hesitate to receive blows, remember that your Lord did not hesitate to endure the cross for you.

That I may receive blows myself, says one; is this also your bidding? You will not have to suffer even this; but if you should, the thing would be to you a sort of martyrdom; for you suffered on God's behalf. And if you are slow to receive blows, consider that your Lord was not slow to endure the cross for you.

Since they are drunk in darkness, with wrath being their tyrant and commander, they need someone who is sober to help them—both the wrongdoer and the one who is injured. The wrongdoer needs help so that he may stop doing evil, and the injured person needs help so that he may be delivered from suffering evil. Therefore, draw near and stretch out your hand—you who are sober to the one who is drunk. For there is a drunkenness of wrath too, and it is more grievous than the drunkenness of wine.

Since they for their part are drunken in darkness; wrath being their tyrant and commander; and they need some one who is sound to help them, both the wrong-doer, and he who is injured; the one that he may be delivered from suffering evil, the other that he may cease to do it. Draw near, therefore, and stretch forth the hand, you that are sober to him that is drunken. For there is a drunkenness of wrath too, and that more grievous than the drunkenness of wine.

Do you see how sailors, when they spot someone facing shipwreck, spread their sails and rush out with all speed to rescue those who share their craft from the waves? Now, if people who share the same skill show such care for one another, how much more ought those who share the same nature to do all these things! For truly here too is a shipwreck, one more grievous than that: either a man under provocation blasphemes and so throws everything away, or he swears falsely under the control of his anger and in that way falls into hell, or he strikes a blow and commits murder, and thus again suffers the very same shipwreck. Go then and put a stop to the evil; pull out those who are drowning, even if you must descend into the very depth of the waves; and having broken up the theater of the devil, take each one of them aside and admonish him to quell the flame and to calm the waves.

Do you see not the seamen, how, when they see any meeting with shipwreck, they spread their sails, and set out with all haste, to rescue those of the same craft out of the waves? Now, if partakers in an art show so much care one for another, how much more ought they who are partakers of the same nature to do all these things! Because in truth here too is a shipwreck, a more grievous one than that; for either a man under provocation blasphemes, and so throws all away: or he forswears himself under the sway of his wrath, and that way falls into hell: or he strikes a blow and commits murder, and thus again suffers the very same shipwreck. Go then, and put a stop to the evil; pull out them that are drowning, though you descend into the very depth of the surge; and having broken up the theatre of the devil, take each one of them apart, and admonish him to quell the flame, and to lull the waves.

But if the flames grow higher and the furnace becomes more severe, do not be afraid. You have many people to help you and to extend their hand to you, if only you make a beginning. And above all, you certainly have the God of peace with you. And if you are the first to turn aside the flames, many others will also follow, and you will yourself receive the reward for the good they do.

But if the burning pile wax greater, and the furnace more grievous, be not terrified; for you have many to help you, and stretch forth the hand, if you furnish but a beginning; and above all you surely have with you the God of peace. And if you will first turn aside the flames, many others also will follow, and of what they do well, you will yourself receive the reward.

Listen to the command Christ gave to the Jews, who were focused only on earthly things: If you see, He says, your enemy's beast of burden falling down, do not pass by quickly, but lift it up. And you must recognize that separating and reconciling people who are fighting is a much easier thing than lifting up a fallen animal. And if we ought to help in raising our enemy's donkey, how much more our friend's soul—and especially when the fall is more serious. For these people do not fall into mud, but into the fire of hell, unable to bear the burden of their anger. Yet when you see your brother lying under the load, with the devil standing nearby and kindling the flames, you run past him cruelly and without mercy—the kind of thing that is not right to do even with animals.

Hear what precept Christ gave to the Jews, creeping as they did upon the earth: If you see, says He, your enemy's beast of burden falling down, do not hasten by, but raise it. And you must see that to separate and reconcile men that are fighting is a much lighter thing than to lift up the fallen beast. And if we ought to help in raising our enemies' ass, much more our friends' souls: and most when the fall is more grievous; for not into mire do these fall, but into the fire of hell, not bearing the burden of their wrath. And you, when you see your brother lying under the load, and the devil standing by, and kindling the pile, you run by, cruelly and unmercifully; a kind of thing not safe to do, even where brutes are concerned.

And whereas the Samaritan, seeing a wounded man who was unknown and not at all connected to him, both stopped and set him on a beast, brought him to the inn, hired a physician, gave some money, and promised more—you, seeing someone fallen not among thieves but among a band of demons and beset by anger, and this not in a wilderness but in the middle of the forum, not having to spend money or hire a beast or bring him a long way, but only to say some words—are you slow to do it? And do you hold back and hurry by cruelly and unmercifully? And how do you think, calling upon God, that you will ever find Him favorable?

And whereas the Samaritan, seeing a wounded man, unknown, and not at all appertaining to him, both staid, and set him on a beast, and brought him home to the inn, and hired a physician, and gave some money, and promised more: you, seeing one fallen not among thieves, but among a band of demons, and beset by anger; and this not in a wilderness, but in the midst of the forum; not having to lay out money, nor to hire a beast, nor to bring him on a long way, but only to say some words:– are you slow to do it? And holdest back, and hurriest by cruelly and unmercifully? And how do you think, calling upon God, ever to find Him propitious?

But let me also speak to you who disgrace yourselves in public: to the person who is acting spitefully and doing wrong. Are you hitting someone? Tell me—are you kicking and biting too? Have you become a wild boar or a wild donkey? Are you not ashamed? Do you not feel embarrassed at being transformed into a wild animal in this way and betraying your own dignity? Even if you are poor, you are free. Even if you are a laborer, you are a Christian.

15. But let me speak also to you, who publicly disgrace yourselves: to him who is acting despitefully, and doing wrong. Are you inflicting blows? Tell me; and kicking, and biting? Are you become a wild boar, and a wild ass? And are you not ashamed? Do you not blush at thus being changed into a wild beast, and betraying your own nobleness? For though you be poor, you are free; though you be a working man, you are a Christian.

No, for this very reason—because you are poor—you should be quiet. Fighting belongs to the rich, not to the poor. It belongs to the rich, who have many reasons that force them into war. But you, who do not have the pleasure of wealth, go around gathering to yourself the evils of wealth: enmities, strifes, and fightings. You grab your brother by the throat, try to strangle him, and throw him down publicly in the sight of everyone. And do you not think that you yourself are more disgraced by imitating the violent passions of wild animals? In fact, you are becoming even worse than they are. For they have all things in common; they herd together and go about with one another. But we have nothing in common—only confusion: fightings, strifes, insults, enmities, and abuse. We reverence neither the heaven to which we are all called in common, nor the earth which He has left free to us all in common, nor even our own nature. Instead, anger and the love of money sweep everything away.

Nay, for this very reason, that you are poor, you should be quiet. For fightings belong to the rich, not to the poor; to the rich, who have many causes to force them to war. But you, not having the pleasure of wealth, go about gathering to yourself the evils of wealth, enmities, and strifes, and fightings; and takest your brother by the throat, and go about to strangle him, and throwest him down publicly in the sight of all men: and do you not think that you are yourself rather disgraced, imitating the violent passions of the brutes; nay rather, becoming even worse than they? For they have all things in common; they herd one with another, and go about together: but we have nothing in common, but all in confusion: fightings, strifes, revilings, and enmities, and insults. And we neither reverence the heaven, unto which we are called all of us in common; nor the earth, which He has left free to us all in common; nor our very nature; but wrath and the love of money sweeps all away.

Haven't you seen the man who owed the ten thousand talents, and then, after he was forgiven that debt, took his fellow-servant by the throat for a hundred pence—what great evils he suffered, and how he was handed over to endless punishment? Haven't you trembled at that example? Have you no fear that you too might suffer the same? For we also owe our Lord many and great debts. Nevertheless, He holds back and is patient, and neither presses us as we press our fellow-servants, nor chokes and takes us by the throat. Yet surely if He had decided to exact from us even the smallest part of what we owe, we would have perished long ago.

Have you not seen him who owed the ten thousand talents, and then, after he was forgiven that debt, took his fellow-servant by the throat for an hundred pence, what great evils he underwent, and how he was delivered over to an endless punishment? Have you not trembled at the example? Have you no fear, lest you too incur the same? For we likewise owe to our Lord many and great debts: nevertheless, He forbears, and suffers long, and neither urges us, as we do our fellow-servants, nor chokes and takes us by the throat; yet surely had he been minded to exact of us but the least part thereof, we had long ago perished.

Let us then, beloved, keep these things in mind, be humble, and feel grateful to those who are in debt to us. For they become to us, if we discipline ourselves, an opportunity to obtain the most abundant pardon; and by giving a little, we shall receive much. Why then use violence to collect what is owed, when it would be right, even if the other person wanted to pay, for you to excuse him willingly, so that you may receive everything from God? But now you do everything, and are violent and contentious, in order to have none of your debts forgiven you; and while you think you are doing harm to your neighbor, you are thrusting the sword into yourself, thus increasing your punishment in hell. Whereas if you will show a little self-control here, you make your own accounts easy. For indeed God therefore wants us to take the lead in that kind of generosity, so that He may take the opportunity to repay us with increase.

16. Let us then, beloved, bearing these things in mind, be humbled, and feel thankful to those who are in debt to us. For they become to us, if we command ourselves, an occasion of obtaining most abundant pardon; and giving a little, we shall receive much. Why then exact with violence, it being meet, though the other were minded to pay, for you of your accord to excuse him, that you may receive the whole of God? But now you do all things, and art violent, and contentious, to have none of your debts forgiven you; and while you are thinking to do despite unto your neighbor, you are thrusting the sword into yourself, so increasing your punishment in hell: whereas if you will show a little self-command here, you make your own accounts easy. For indeed God therefore wills us to take the lead in that kind of bounty, that He may take occasion to repay us with increase.

So let everyone who is indebted to you, whether for money or for wrongs done, go free, and ask God to repay you for such generosity. For as long as they remain indebted to you, you cannot have God as your debtor. But if you release them, you will be able to bind your God and require from Him the repayment of such great self-control in generous measure. Imagine that someone came up and saw you seizing your debtor, and urged you to let him go free and transfer your claim against the other person to himself—he would not choose to be unfair after such a cancellation, since he had taken the entire debt upon himself. How then will God fail to repay us many times over, indeed ten thousand times over, when for the sake of His commandment, if anyone is indebted to us, we press no complaint against them, great or small, but release them from all obligation? Let us not think about the temporary pleasure that arises in us from demanding payment from our debtors, but rather about the loss—how great it is—that we will suffer later, grievously harming ourselves in eternal matters. Rising above everything, let us forgive those who owe us an accounting, both their debts and their offenses, so that we may make our own accounts prove merciful, and so that what we could not attain through all other virtue, we may obtain by not holding grudges against our neighbors. In this way we will enjoy the eternal blessings, by the grace and love toward mankind of our Lord Jesus Christ, to whom be glory and might now and always, forever and ever. Amen.

As many therefore as stand indebted to you, either for money, or for trespasses, let them all go free, and require of God the recompense of such your magnanimity. For so long as they continue indebted to you, you can not have God your debtor. But if you let them go free, you will be able to detain your God, and to require of Him the recompense of so great self-restraint in bountiful measure. For suppose a man had come up and seeing you arresting your debtor, had called upon you to let him go free, and transfer to himself your account with the other: he would not choose to be unfair after such remission, seeing he had passed the whole demand to himself: how then shall God fail to repay us manifold, yea, ten thousand fold, when for His commandment's sake, if any be indebted to us, we urge no complaint against them, great or small, but let them go exempt from all liability? Let us not then think of the temporary pleasure that springs up in us by exacting of our debtors, but of the loss, rather, how great! Which we shall thereby sustain hereafter, grievously injuring ourselves in the things which are eternal. Rising accordingly above all, let us forgive those who must give account to us, both their debts and their offenses; that we may make our own accounts prove indulgent, and that what we could not reach by all virtue besides, this we may obtain by not bearing malice against our neighbors; and thus enjoy the eternal blessings, by the grace and love towards man of our Lord Jesus Christ, to whom be glory and might now and always, even forever and ever. Amen.