Opening
Matthew 5:27-28.
Matthew 5:27-28.
You have heard that it was said to those in ancient times, "You shall not commit adultery," but I tell you that everyone who looks at a woman in order to lust after her has already committed adultery with her in his heart.
You have heard that it was said to them of old time, You shall not commit adultery; but I say unto you, that every one who looks upon a woman to lust after her, has committed adultery with her already in his heart.
Having now completed the previous commandment and extended it to the highest degree of self-denial, He advances in proper sequence to the second commandment, in this also obeying the law.
Having now finished the former commandment, and having extended it unto the height of self-denial, He, advancing in course and order, proceeds accordingly unto the second, herein too obeying the law.
And yet someone might say this is not the second commandment, but the third, since the first is not "You shall not kill," but "The Lord your God is one Lord."
And yet, it may be said, this is not the second, but the third; for neither is the first, You shall not kill, but The Lord your God is one Lord.
Therefore it is also worth asking why He did not begin with that commandment. Why then did He not? Because if He had begun from there, He would have had to expand upon it as well, and to introduce Himself together with His Father. But it was not yet the right time to teach any such thing about Himself.
Wherefore it is worth inquiring too, why He did not begin with that. Why was it then? Because, had He begun from thence, He must have enlarged it also, and have brought in Himself together with His Father. But it was not as yet time to teach any such thing about Himself.
And besides, He was for a while teaching only His moral doctrine, intending first through this and through His miracles to convince His hearers that He was the Son of God. Now, if He had said immediately, before He had spoken or done anything, "You have heard that it was said to those of old, 'I am the Lord your God, and there is none other but me,' but I say to you, 'Worship me even as Him,'" this would have made everyone regard Him as a madman. For if even after His teaching and His many great miracles, when He was not yet saying this openly, they called Him demon-possessed, then had He attempted to say any such thing before all these, what would they not have said? What would they not have thought?
And besides, He was for a while practising His moral doctrine only, being minded from this first, and from His miracles, to convince the hearers that He was the Son of God. Now, if He had said at once, before He had spoken or done anything, You have heard that it was said to them of old time, I am the Lord your God, and there is none other but me, but I say unto you, Worship me even as Him; this would have made all regard Him as a madman. For if, even after His teaching, and His so great miracles, while not even yet was He saying this openly, they called Him possessed with a devil; John 8:48 had He before all these attempted to say any such thing, what would they not have said? What would they not have thought?
By holding back His teaching on these subjects until the right time, He was making sure the doctrine would be acceptable to the multitude. Therefore at this point He passed over it quickly, but when He had firmly established it everywhere through His miracles and His excellent teaching, He later revealed it openly in words as well.
But by keeping back at the proper season His teaching on these subjects, He was causing that the doctrine should be acceptable to the many. Wherefore now He passed it by quickly, but when He had everywhere established it by His miracles, and by His most excellent teaching, He afterwards unveiled it in words also.
For now, however, through the display of His miracles and through the very manner of His teaching, He unfolds it at the right moments, gradually and quietly. For His establishing such laws and such corrections of laws with authority would lead the attentive and understanding listener, little by little, to the word of His doctrine. For it is said, they were astonished at Him, because He taught not as their Scribes. Matthew 7:28-29
For the present, however, by the manifestation of His miracles, and by the very manner of His teaching, He unfolds it on occasion, gradually and quietly. For His enacting such laws, and such corrections of laws, with authority, would lead on the attentive and understanding hearer, little by little, unto the word of His doctrine. For it is said, they were astonished at Him, because He taught not as their Scribes. Matthew 7:28-29
For beginning with those passions that most belong to our whole human race—I mean anger and desire, since these especially hold absolute sway within us and are more natural than the rest—He corrected them and brought them to order with great authority, such as befits a legislator, and with all strictness. For He did not say that only the adulterer is punished, but what He had done regarding the murderer, He does here also, punishing even the unchaste look. This is to teach you what He had that was more than the scribes. Accordingly, He says, "He who looks upon a woman to lust after her has already committed adultery with her"—that is, the one who makes it his business to be curious about attractive forms, to hunt for elegant features, to feast his soul with the sight, and to fasten his eyes on beautiful faces. For He came to set free from all evil deeds not only the body, but also the soul before the body. Thus, because in the heart we receive the grace of the Spirit, He cleanses it out first.
2. For beginning from those passions, which most belong to our whole race, anger, I mean, and desire (for it is these chiefly that bear absolute sway within us, and are more natural than the rest); He with great authority, even such as became a legislator, both corrected them, and reduced them to order with all strictness. For He said not that the adulterer merely is punished; but what He had done with respect to the murderer, this He does here also, punishing even the unchaste look: to teach you wherein lies what He had more than the scribes. Accordingly, He says, He that looks upon a woman to lust after her has already committed adultery with her: that is, he who makes it his business to be curious about bright forms, and to hunt for elegant features, and to feast his soul with the sight, and to fasten his eyes on fair countenances. For He came to set free from all evil deeds not the body only, but the soul too before the body. Thus, because in the heart we receive the grace of the Spirit, He cleanses it out first.
And how, someone may ask, is it possible to be freed from desire? I answer, first, that if we were willing, even this could be deadened and remain inactive.
And how, one may say, is it possible to be freed from desire? I answer, first, if we were willing, even this might be deadened, and remain inactive.
Furthermore, He does not here completely remove desire, but rather the desire that arises in people from looking. For the person who is eager to gaze at beautiful faces is himself primarily the one who stokes the fire of that passion, makes his own soul a prisoner, and will soon move on to the act itself.
In the next place, He does not here take away desire absolutely, but that desire which springs up in men from sight. For he that is curious to behold fair countenances, is himself chiefly the enkindler of the furnace of that passion, and makes his own soul a captive, and soon proceeds also to the act.
We can see why He did not say "whoever lusts to commit adultery," but rather "whoever looks in order to lust." In the case of anger, He made a certain distinction, saying "without a cause" and "for nothing," but here He did not do so. Instead, He removed the desire entirely. Yet both are naturally implanted in us, and both are placed in us for our benefit—both anger and desire. Anger exists so that we may punish evil and correct those who behave disorderly. Desire exists so that we may have children and so that our race may be continued through such succession.
Thus we see why He said not, whosoever shall lust to commit adultery, but, whosoever shall look to lust. And in the case of anger He laid down a certain distinction, saying, without a cause, and for nought; but here not so; rather once for all He took away the desire. Yet surely both are naturally implanted, and both are set in us for our profit; both anger, and desire: the one that we may chastise the evil, and correct those who walk disorderly; the other that we may have children, and that our race may be recruited by such successions.
Why then did He not make a distinction here also? Actually, a very great distinction is included here as well, which you will see if you pay attention. For He did not say simply "whosoever shall desire," since it is possible for someone to desire even when sitting in the mountains; but "whosoever shall look to lust"—that is to say, the one who gathers lust into himself, who, when nothing compels him, brings the wild beast upon his thoughts when they are calm. For this no longer comes from nature, but from self-indulgence. Even the ancient Scripture corrects this from the beginning, saying, "Contemplate not beauty which is another's" (Sirach 9:8). And then, lest anyone should say, "What then, if I contemplate but am not taken captive?" He punishes the look itself, so that you won't fall into sin sometime by relying on this sense of security. "What then," someone may say, "if I should look and desire, but do no evil?" Even so you are counted among the adulterers. For the Lawgiver has pronounced it, and you must not ask any more questions. For by looking once, twice, or three times, you will perhaps have power to refrain; but if you are continually doing this and kindling the furnace, you will assuredly be taken, for your position is not beyond the nature that is common to all people. So then, just as we, if we see a child holding a knife, beat him and forbid his ever holding it even though we do not see him hurt, so God likewise takes away the unchaste look even before the act, lest you should at any time fall into the act as well. For the one who has once kindled the flame, even when the woman he has beheld is absent, is continually forming in himself images of shameful things, and from them often goes on even to the deed. For this reason Christ takes away even that embrace which is only in the heart.
Why then did He not make a distinction here also? Nay, very great is the distinction which, if you attend, you will see here also included. For He said not simply, whosoever shall desire, since it is possible for one to desire even when sitting in the mountains; but, Whosoever shall look to lust; that is to say, he who gathers in lust unto himself; he who, when nothing compels him, brings in the wild beast upon his thoughts when they are calm. For this comes no longer of nature, but of self-indulgence. This even the ancient Scripture corrects from the first, saying, Contemplate not beauty which is another's. Sirach 9:8 And then, lest any one should say, what then, if I contemplate, and be not taken captive, He punishes the look, lest confiding in this security you should some time fall into sin. What then, one may say, if I should look, and desire indeed, but do no evil? Even so you are set among the adulterers. For the Lawgiver has pronounced it, and you must not ask any more questions. For thus looking once, twice, or thrice, you will perhaps have power to refrain; but if you are continually doing this, and kindling the furnace, you will assuredly be taken; for your station is not beyond that nature which is common to men. As we then, if we see a child holding a knife, though we do not see him hurt, beat him, and forbid his ever holding it; so God likewise takes away the unchaste look even before the act, lest at any time you should fall in act also. For he who has once kindled the flame, even when the woman whom he has beheld is absent, is forming by himself continually images of shameful things, and from them often goes on even to the deed. For this cause Christ takes away even that embrace which is in the heart only.
What then can they say, who keep those virgin women living in their households? According to this law they must be guilty of countless adulteries, daily looking at them with desire. For this reason the blessed Job also established this law for himself from the beginning, blocking out from himself on all sides this kind of gazing.
What now can they say, who have those virgin inmates? Why, by the tenor of this law they must be guilty of ten thousand adulteries, daily beholding them with desire. For this cause the blessed Job Job 31:1 also laid down this law from the beginning, blocking out from himself on all sides this kind of gazing.
In truth, the struggle is greater when we see someone and don't possess the object of our affection. The pleasure we get from looking is not as great as the harm we suffer from intensifying this desire. In this way we make our opponent strong and give more opportunity to the devil, and we are no longer able to push him back, since we have brought him into our innermost being and have thrown our mind open to him. Therefore He says, commit no adultery with your eyes, and you will not commit it with your mind.
For in truth greater is the struggle on beholding, and not possessing the object of fondness: nor is the pleasure so great which we reap from the sight, as the mischief we undergo from increasing this desire; thus making our opponent strong, and giving more scope to the devil, and no longer able to repulse him, now that we have brought him into our inmost parts, and have thrown our mind open unto him. Therefore He says, commit no adultery with your eyes, and you will commit none with your mind.
For someone can indeed look in a different way, such as how the chaste look; therefore he did not completely forbid looking, but only looking that is accompanied by desire. And if he had not meant this, he would have said simply, "He who looks at a woman." But he did not say it that way; instead he said, "He who looks to lust," meaning he who looks to satisfy his sight.
For one may indeed behold in another way, such as are the looks of the chaste; wherefore he did not altogether prohibit our seeing, but that seeing which is accompanied with desire. And if He had not meant this, He would have said simply, He who looks on a woman. But now He said not thus, but, He who looks to lust, he who looks to please his sight.
God did not give you eyes so that you would use them to commit adultery, but rather so that by looking at His creatures, you would admire the Creator.
For not at all to this end did God make you eyes, that you should thereby introduce adultery, but that, beholding His creatures, you should admire the Artificer.
Just as a person might feel anger at random, so too may someone look at random—that is, when you do it out of lust. Instead, if you want to look and find pleasure, look at your own wife and love her continually; no law forbids that. But if you are going to be curious about the beauty that belongs to another, you are wronging both your wife by letting your eyes wander elsewhere, and the woman at whom you have looked, by touching her unlawfully. For although you have not touched her with your hand, you have caressed her with your eyes; for this reason, this too is considered adultery, and even before that great penalty, it brings with it no small penalty of its own. For then everything within him is filled with disturbance and turmoil, and the storm is great, and the pain most severe, and no captive or person in chains can be worse off than a man in this state of mind. And often the woman who has shot the arrow has gone away, while the wound still remains. Or rather, it is not she who has shot the arrow, but you gave yourself the fatal wound by your unchaste look. And I say this to free modest women from the accusation: since certainly, if a woman decks herself out and invites toward herself the eyes of those who pass by, even though she does not strike the man who encounters her, she incurs the greatest penalty—for she mixed the poison, she prepared the hemlock, even though she did not offer the cup. Or rather, she did also offer the cup, though no one was found to drink it.
Just then as one may feel wrath at random, so may one cast looks at random; that is, when you do it for lust. Rather, if you desire to look and find pleasure, look at your own wife, and love her continually; no law forbids that. But if you are to be curious about the beauties that belong to another, you are injuring both your wife by letting your eyes wander elsewhere, and her on whom you have looked, by touching her unlawfully. Since, although you have not touched her with the hand, yet have you caressed her with your eyes; for which cause this also is accounted adultery, and before that great penalty draws after it no slight one of its own. For then all within him is filled with disquiet and turmoil, and great is the tempest, and most grievous the pain, and no captive nor person in chains can be worse off than a man in this state of mind. And oftentimes she who has shot the dart is flown away, while the wound even so remains. Or rather, it is not she who has shot the dart, but you gave yourself the fatal wound, by your unchaste look. And this I say to free modest women from the charge: since assuredly, should one deck herself out, and invite towards herself the eyes of such as fall in her way; even though she smite not him that meets with her, she incurs the utmost penalty: for she mixed the poison, she prepared the hemlock, even though she did not offer the cup. Or rather, she did also offer the cup, though no one were found to drink it.
Why then does He not speak to them as well? someone may ask. Because the laws He establishes are in every case common to all, even though He appears to address only men. For in speaking to the head, He makes His instruction common to the whole body as well. For He knows woman and man as one living creature, and nowhere does He distinguish between their kind.
3. Why then does He not discourse with them also? it may be said. Because the laws which He appoints are in every case common, although He seem to address Himself unto men only. For in discoursing with the head, He makes His admonition common to the whole body also. For woman and man He knows as one living creature, and nowhere distinguishes their kind.
But if you want to hear His rebuke directed specifically at them, listen to Isaiah, who uses many words to denounce them, ridiculing their clothing, their appearance, their way of walking, their trailing garments, their mincing steps, and their outstretched necks. Listen also to the blessed Paul, who establishes many rules for them concerning clothing, gold ornaments, braided hair, luxurious living, and all such things, sharply rebuking this sex. And Christ too, through what follows next, hinted at this same thing in a veiled way. For when He says to pluck out and cut off the eye that offends you, He speaks in a way that indicates His anger against them.
But if you desire to hear also His rebuke for them in particular, listen to Isaiah, Isaiah 3:16 in many words inveighing against them, and deriding their habit, their aspect, their gait, their trailing garments, their tripping feet, their drooping necks. Hear with him the blessed Paul also, setting many laws for them; and both about garments, and ornaments of gold, and plaiting of hair, and luxurious living, and all other such things, vehemently rebuking this sex. And Christ too, by what follows next, obscurely intimated this very same; for when He says, pluck out and cut off the eye that offends you, He speaks as indicating His anger against them.
Therefore, He also adds:
3. Wherefore also He subjoins,
If your right eye causes you to stumble, pluck it out and throw it away from you.
If your right eye offend you, pluck it out, and cast it from you.
Thus, in case you should say, "But what if she is related to me? What if she belongs to me in some other way?"—for this reason He has given these instructions. He is not talking about our body parts—far from it. Nowhere does He say that our flesh is to be blamed for things; rather, everywhere it is the evil mind that is accused. For it is not the eye that sees, but the mind and the thought. Often, for example, when we are completely focused elsewhere, our eye does not see those who are present. So the matter does not depend entirely on its physical function. Again, if He had been speaking of bodily members, He would not have said it of one eye, nor only of the right eye, but of both. For whoever is offended by his right eye will most certainly suffer the same harm from his left eye also. Why then did He mention the right eye and add the hand? To show you that He is not speaking of body parts, but of those who are close to us. Thus He says, "If you love someone so much that they are like a right eye to you; if you consider them so valuable to you that you regard them as important as a hand, yet they harm your soul—cut off even these." And notice the force of the language: He does not say, "Withdraw from him," but to show the completeness of the separation, He says, "Pluck it out and cast it from you."
Thus, lest you should say, But what if she be akin to me? What if in any other way she belong to me? therefore He has given these injunctions; not discoursing about our limbs — far from it — for nowhere does He say that our flesh is to be blamed for things, but everywhere it is the evil mind that is accused. For it is not the eye that sees, but the mind and the thought. Often, for instance, we being wholly turned elsewhere, our eye sees not those who are present. So that the matter does not entirely depend upon its working. Again, had He been speaking of members of the body, He would not have said it of one eye, nor of the right eye only, but of both. For he who is offended by his right eye, most evidently will incur the same evil by his left also. Why then did He mention the right eye, and add the hand? To show you that not of limbs is He speaking, but of them who are near unto us. Thus, If, says He, you so lovest any one, as though he were in stead of a right eye; if you think him so profitable to you as to esteem him in the place of a hand, and he hurts your soul; cut off even these. And see the emphasis; for He says not, Withdraw from him, but to show the fullness of the separation, pluck it out, says He, and cast it from you.
Since His command was severe, He shows the benefit on both sides, both from the good things and from the harmful things, continuing with the metaphor.
Then, forasmuch as His injunction was sharp, He shows also the gain on either hand, both from the benefits and from the evils, continuing in the metaphor.
Since His command was severe, He also shows the benefit on both sides, through both the positive results and the negative consequences, continuing with the same metaphor.
For it is profitable for you, He says, that one of your members should perish, and not that your whole body should be cast into hell.
For it is profitable for you, says He, that one of your members should perish, and not that your whole body should be cast into hell.
For when he neither saves himself nor fails to destroy you as well, what kindness is there in both of you sinking, when if you were separated, at least one of you might have been saved?
For while he neither saves himself, nor fails to destroy you too, what kindness is it for both to sink, whereas if they were separated, one at least might have been preserved?
But why then, it may be asked, did Paul choose to become accursed? Not on the condition of gaining nothing, but with a view to the salvation of others. But in this case the harm affects both parties. And therefore He said not only "pluck out," but also "cast from you"—meaning never to receive him back again if he continues as he is. For in this way you will both deliver him from a heavier charge and free yourself from ruin.
But why did Paul then, it may be said, choose to become accursed? Romans 9:3 Not on condition of gaining nothing, but with a view to the salvation of others. But in this case the mischief pertains to both. And therefore He said not, pluck out only, but also cast from you: to receive him again no more, if he continue as he is. For so shall you both deliver him from a heavier charge, and free yourself from ruin.
But so you may see even more clearly the benefit of this law, let us, if you please, test what has been said using the body itself as an example. I mean, if you were given a choice and had to either keep your eye and be thrown into a pit and perish, or pluck it out and preserve the rest of your body, would you not of course choose the latter? It is obvious to everyone. For this would not be acting as one who hates the eye, but as one who loves the rest of the body. Make this same calculation regarding both men and women: if someone who harms you through his friendship should remain incurable, cutting him off in this way will both free you from all harm, and he also will himself be delivered from the heavier charges, not having to answer for your destruction along with his own evil deeds.
But that you may see yet more clearly the profit of this law; let us, if you please, try what has been said, in the case of the body itself, by way of supposition. I mean, if choice were given, and you must either, keeping your eye, be cast into a pit and perish, or plucking it out, preserve the rest of your body; would you not of course accept the latter? It is plain to everyone. For this were not to act as one hating the eye, but as one loving the rest of the body. This same reckoning do thou make with regard to men also and women: that if he who harms you by his friendship should continue incurable, his being thus cut off will both free you from all mischief, and he also will himself be delivered from the heavier charges, not having to answer for your destruction along with his own evil deeds.
Do you see how full the law is of gentleness and tender care, and that what seems to most people to be severity actually reveals how much love for humanity it contains?
Do you see how full the law is of gentleness and tender care, and that which seems to men in general to be severity, how much love towards man it discloses?
Listen to this, those of you who rush to the theaters and make yourselves adulterers every day. If the law commands us to cut off someone whose association with us leads to our harm, what excuse can those people possibly have who, by frequenting those places, attract to themselves daily even people they don't yet know, and create for themselves countless opportunities for ruin?
Let them hearken to these things, who hasten to the theatres, and make themselves adulterers every day. For if the law commands to cut off him, whose connection with us tends to our hurt; what plea can they have, who, by their haunting those places, attract towards them daily those even that have not yet become known to them, and procure to themselves occasions of ruin without number?
For from this point on, He not only forbids us to look unchastely, but after showing the harm that comes from this, He even tightens the law as He continues, commanding us to cut off, separate, and cast far away. And all this is ordained by Him who has spoken countless words about love, so that in both ways you might learn of His providence and how He seeks your benefit from every direction.
For henceforth, He not only forbids us to look unchastely, but having signified the mischief thence ensuing, He even straitens the law as He goes on, commanding to cut off, and dissever, and cast somewhere far away. And all this He ordains, who has uttered words beyond number about love, that in either way you might learn His providence, and how from every source He seeks your profit.
The Scripture says, "Whoever divorces his wife must give her a certificate of divorce." But I tell you, whoever divorces his wife, except for sexual immorality, causes her to commit adultery; and whoever marries a divorced woman commits adultery. Matthew 5:31-32
4. Now it has been said, Whosoever shall put away his wife, let him give her a writing of divorcement. But I say unto you, Whosoever shall put away his wife, saving for the cause of fornication, causes her to commit adultery; and whosoever marries her that is put away, commits adultery. Matthew 6:31-32
He does not move on to what lies before Him until He has thoroughly cleared up the earlier topics. For see, He shows us yet another kind of adultery. And what is this? There was an ancient law that said a man who hated his wife, for whatever kind of reason, should not be forbidden to cast her out and bring home another instead of her. However, the law did not command him simply to do this, but only after giving the woman a writing of divorcement, so that it might not be in her power to return to him again—so that at least the outward form of the marriage might remain.
He goes not on to what lies before Him, until He have well cleared out the former topics. For, lo, He shows us yet another kind of adultery. And what is this? There was an ancient law made, Deuteronomy 24:1-4 that he who hated his wife, for whatever kind of cause, should not be forbidden to cast her out, and to bring home another instead of her. The law however did not command him simply to do this, but after giving the woman a writing of divorcement, that it might not be in her power to return to him again; that so at least the figure of the marriage might remain.
For if He had not commanded this, but instead people were allowed first to divorce their wives and take another, and then later take back their former wives, the confusion would certainly be great, with everyone constantly taking each other's wives. In that case, the situation would simply amount to outright adultery. With this in mind, He devised the written certificate of divorce as no small remedy to ease the problem.
For if He had not enjoined this, but it were lawful first to cast her out, and take another, then afterwards to take back the former, the confusion was sure to be great, all men continually taking each others' wives; and the matter thenceforth would have been direct adultery. With a view to this, He devised, as no small mitigation, the writing of divorcement.
But these things were done because of another, far greater wickedness. I mean, if He had made it necessary to keep in the house even a wife who was hated, the husband, hating her, would have killed her. For such was the race of the Jews. For those who did not spare children, who slew prophets, and shed blood like water, would have shown even less mercy to women. For this reason He allowed the lesser evil to remove the greater evil. For that this was not a primary law, hear Him saying, "Moses wrote these things according to the hardness of your hearts," so that you might not kill them in the house, but rather put them out. But since He had taken away all wrath, having forbidden not only murder but even the mere feeling of anger, He easily introduces this law as well. With this purpose also He is constantly bringing to mind the former words, to show that His sayings are not contrary to them, but in agreement with them: that He is enforcing, not overthrowing them; perfecting, not doing away with them.
But these things were done by reason of another, a far greater wickedness; I mean, had He made it necessary to keep in the house her even that was hated, the husband, hating, would have killed her. For such was the race of the Jews. For they who did not spare children, who slew prophets, and shed blood as water, much more would they have showed no mercy to women. For this cause He allowed the less, to remove the greater evil. For that this was not a primary law, hear Him saying, Moses wrote these things according to the hardness of your hearts, that you might not slay them in the house, but rather put them out. But forasmuch as He had taken away all wrath, having forbidden not murder only, but even the mere feeling of anger, He with ease introduces this law likewise. With this view also He is ever bringing to mind the former words, to signify that His sayings are not contrary to them, but in agreement: that He is enforcing, not overthrowing them; perfecting, not doing them away.
Notice that He directs His teaching to the man in every case. He says that whoever divorces his wife causes her to commit adultery, and whoever marries a divorced woman commits adultery. That is, the former man, even if he does not take another wife, has made himself guilty by that action alone, since he has made his first wife an adulteress. The latter man has become an adulterer by taking a woman who belongs to another. Do not tell me this: that the other man cast her out. No, because even when cast out, she remains the wife of the man who expelled her. Then, so that He would not make the wife more headstrong by placing all the blame on the man who cast her out, He has also shut the door against her from the man who would receive her afterward. He does this when He says that whoever marries a woman who has been divorced commits adultery. In this way He makes the woman chaste even against her will, completely blocks her access to everyone else, and does not allow her to give any occasion for jealousy. For the woman who has been made to understand that she absolutely must either keep the husband who was originally assigned to her, or, if cast out of that house, have no other refuge—she, even against her will, was forced to make the best of her husband.
And observe Him everywhere addressing His discourse to the man. Thus, He that puts away his wife, says He, causes her to commit adultery, and he that marries a woman put away, commits adultery. That is, the former, though he take not another wife, by that act alone has made himself liable to blame, having made the first an adulteress; the latter again has become an adulterer by taking her who is another's. For tell me not this, the other has cast her out; nay, for when cast out she continues to be the wife of him that expelled her. Then lest He should render the wife more self-willed, by throwing it all upon him who cast her out, He has shut against her also the doors of him who was afterwards receiving her; in that He says, He who marries her that is put away commits adultery; and so makes the woman chaste even though unwilling, and blocks up altogether her access to all, and suffers her not to give an occasion for jealousy. For she who has been made aware that she positively must either keep the husband, who was originally allotted to her, or being cast out of that house, not have any other refuge — she even against her will was compelled to make the best of her consort.
And if He does not address her at all about these things, do not be surprised, for the woman is rather a weak creature. For this reason, He leaves her aside and fully corrects her failings through His warnings directed at the men. It is just as if someone who had a wasteful child were to leave the child alone and instead rebuke those who encourage him in such behavior, forbidding them to associate with him or come near him. And if this seems harsh, I ask you to recall His earlier sayings—on what terms He pronounced His hearers blessed—and you will see that it is quite possible and easy. For how shall a man who is meek, a peacemaker, poor in spirit, and merciful cast out his wife? How shall a man who is accustomed to reconciling others be at odds with his own wife?
And if He discourse not at all unto her concerning these things, marvel not; for the woman is rather a weak creature. For this cause letting her go, in his threatening against the men He fully corrects her remissness. Just as if any one who had a prodigal child, leaving him, should rebuke those who make him such, and forbid them to have intercourse, or to approach him. And if that be galling, call to mind, I pray you, His former sayings, on what terms He had blessed His hearers; and you will see that it is very possible and easy. For he that is meek, and a peacemaker, and poor in spirit, and merciful, how shall he cast out his wife? He that is used to reconcile others, how shall he be at variance with her that is his own?
And He has lightened the requirement not only in this way, but in another way as well: He leaves one manner of dismissal even for the husband when He says, "Except for the cause of fornication," since otherwise the matter would have come back to the same problem. For if He had commanded the husband to keep her in the house even though she was defiling herself with many men, He would have made the matter end in adultery again.
And not thus only, but in another way also He has lightened the enactment: forasmuch as even for him He leaves one manner of dismissal, when He says, Except for the cause of fornication; since the matter had else come round again to the same issue. For if He had commanded to keep her in the house, though defiling herself with many, He would have made the matter end again in adultery.
Do you see how these statements agree with what came before? For the one who does not look with lustful eyes at another woman will not commit fornication; and not committing fornication, he will give no reason to the husband to send away his wife.
Do you see how these sayings agree with what had gone before? For he who looks not with unchaste eyes upon another woman, will not commit whoredom; and not committing whoredom, he will give no occasion to the husband to cast out his wife.
Therefore, you see, after this he presses the point without holding back, and builds up this fear as a protective barrier, urging on the husband the great danger if he does cast her out, in that he makes himself accountable for her adultery. Thus, lest you, being told "pluck out the eye," should suppose this to be said even of a wife, he added at the right time this correction, giving permission to cast her out in only one way, but not otherwise.
Therefore, you see, after this He presses the point without reserve, and builds up this fear as a bulwark, urging on the husband the great danger, if he do cast her out, in that he makes himself accountable for her adultery. Thus, lest you being told, pluck out the eye, should suppose this to be said even of a wife: He added in good time this corrective, in one way only giving leave to cast her out, but no otherwise.
Again, you have heard that it was said to those of old, 'You shall not swear falsely, but shall perform your oaths to the Lord.' But I say to you, do not swear at all. Matthew 5:33-34
5. Again, you have heard that it was said to them of old time, You shall not forswear yourself, but shall perform unto the Lord your oaths. But I say unto you, swear not at all. Matthew 5:33-34
Why did He move directly not to theft, but to false witness, skipping over that commandment? Because the person who steals will also swear on occasion, but the person who knows neither swearing nor speaking falsehood will much less choose to steal. So by this He has also overthrown the other sin, since falsehood comes from stealing.
Why did He go straightway not to theft, but to false witness, passing over that commandment? Because he that steals, does upon occasion swear also; but he that knows not either swearing or speaking falsehood, much less will he choose to steal. So that by this He has overthrown the other sin likewise: since falsehood comes of stealing.
But what does "You shall perform unto the Lord your oaths" mean? It means you shall be truthful in swearing. But I say to you, do not swear at all.
But what means, You shall perform unto the Lord your oaths? It is this, you shall be true in swearing. But I say unto you, swear not at all.
Next, to lead them even further away from swearing by God, He says, "Neither by heaven, for it is God's throne, nor by the earth, for it is the footstool of His feet; nor by Jerusalem, for it is the city of the great King." He is still speaking from the prophetic writings and showing that He is not opposed to the ancients. This was because they had a habit of swearing by these things, and he mentions this custom near the end of his Gospel.
Next, to lead them farther away from swearing by God, He says, Neither by Heaven, for it is God's throne, nor by the earth, for it is the footstool of His feet; nor by Jerusalem, for it is the city of the great King: still speaking out of the prophetical writings, and signifying Himself not to be opposed to the ancients. This was because they had a custom of swearing by these objects, and he intimates this custom near the end of his Gospel.
But notice, I ask you, on what basis He honors the elements: not because of their own nature, but because of God's relationship to them, which had been revealed through condescension. Because the tyranny of idolatry was so powerful, and to prevent the elements from being thought worthy of honor in themselves, He assigned this reason we've mentioned, which would then redirect glory to God. He didn't say it's because Heaven is beautiful and great, or because earth is useful, but because one is God's throne and the other is His footstool—from every angle pushing them toward their Lord.
But mark, I pray you, on what ground He magnifies the elements; not from their own nature, but from God's relation to them, such as it had been in condescension declared. For because the tyranny of idolatry was great, that the elements might not be thought worthy of honor for their own sake, He has assigned this cause, which we have mentioned, which again would pass on to the glory of God. For He neither said, because Heaven is beautiful and great, nor, because earth is profitable; but because the one is God's throne, the other His footstool; on every side urging them on towards their Lord.
Neither by your head, He says, because you cannot make one hair white or black. Matthew 5:36
Neither by your head, says He, because you can not make one hair white or black. Matthew 5:36
Here again, He has not stopped man from swearing by his head because He marvels at humanity (for that would make man himself an object of worship), but rather to refer glory to God and to show that you are not even master of yourself—and therefore certainly not master of oaths made by your head. For if no one would hand over his own child to another person, how much less will God hand over His own work to you. For though it is your head, it belongs to another; and far from being its master, you will not be able to do even the smallest thing with it. For He did not say, "You cannot make one hair grow," but rather, "You cannot even change its color."
Here again, not as wondering at man, has He withdrawn him from swearing by his head (for so man himself would be worshipped), but as referring the glory to God, and signifying that you are not master even of yourself, and of course therefore not of the oaths made by your head. For if no one would give up his own child to another, much more will not God give up His own work to you. For though it be your head, yet is it the property of another; and so far from being master thereof, you shall not be able to do with it, no not the least thing of all. For He said not, You can not make one hair grow; but, Not so much as change its quality.
But what if someone demands an oath and applies pressure? Let the fear of God be more powerful than the pressure, because if you are going to make such excuses, you will keep none of the things that are commanded.
But what, it may be said, if any one should require an oath, and apply constraint? Let the fear of God be more powerful than the constraint: since, if you are to bring forward such excuses, you will keep none of the things which are enjoined.
Yes, for first regarding your wife you will say, "What if she is contentious and extravagant?" and then concerning the right eye, "What if I love it and am completely inflamed?" and about the unchaste look, "What then if I cannot help seeing?" and about our anger toward a brother, "What if I am quick-tempered and unable to control my tongue?" and in general, you may trample all His sayings underfoot in this manner. Yet surely with regard to human laws you do not dare in any case to use this excuse, nor say, "What then if this or that is the case," but whether willing or unwilling, you accept what is written.
Yea, for first with respect to your wife you will say, what if she be contentious and extravagant; and then as to the right eye, what if I love it, and am quite on fire? and of the unchaste look, what then, if I cannot help seeing? and of our anger against a brother, what if I be hasty, and not able to govern my tongue? and in general, all His sayings you may on this wise trample under foot. Yet surely with regard to human laws you dare not in any case use this allegation, nor say, what then if this or that be the case, but, willing or unwilling, you receive what is written.
And besides, you will never have to endure any compulsion at all. For the person who has listened to those earlier blessings and has shaped himself to be what Christ commanded will not have to endure any such constraint from anyone, since he will be held in reverence and veneration by all.
And besides, you will never have compulsion to undergo at all. For he that has hearkened unto those former blessings, and has framed himself to be such as Christ enjoined, will have no such constraint to endure from any, being held in reverence and veneration by all.
But let your yes be yes, and your no be no, for whatever goes beyond these comes from the evil one.
But let your yea, be yea; and your nay, nay: for that which exceeds these comes of the evil one.
What then exceeds yea and nay? It is the oath, not perjury. Perjury is clearly wrong, and no one needs to be taught that it comes from the evil one. Perjury is not an excess but an opposite, whereas an excess means something additional, something added on top. This is what swearing an oath is.
What is it then that exceeds yea and nay? It is the oath, not the perjury. For this latter is quite acknowledged, and no man needs to learn that it is of the evil one; and it is not an excess, but an opposite: whereas an excess means something more, and added over and above: which kind of thing swearing is.
What then, someone says, was it from the evil one? And if it was from the evil one, how was it a law? Well, you will say this same thing about the wife too: how is that now considered adultery which was previously permitted?
What then, says one, was it of the evil one? And if it was of the evil one, how was it a law? Well, this same thing you will say concerning the wife also; how is that now accounted adultery, which was before permitted?
What should we say to this? The commands given back then were suited to the weakness of those who were receiving the laws. After all, being worshiped with the smoke of sacrifices is very unworthy of God, just as baby talk is unworthy of a philosopher. Accordingly, that particular thing was now declared to be adultery, and swearing was declared to be of the evil one, now that the principles of virtue have progressed. But if these things had been laws of the devil from the beginning, they would not have led to such great goodness. Yes, for if those earlier laws had not come first, the ones we now have would not have been so easily received. So don't demand that they display their excellence now, when their usefulness has passed. Demand it then, when the time called for them. Or rather, if you wish, even now—yes, even now their value is shown, and especially for the very reason we criticize them. For the fact that they appear as they do now is the greatest praise of them. If they had not trained us well and made us ready to receive the greater commands, they would not have appeared as they do.
What now may one reply to this? That the precepts then uttered had reference to the weakness of them who were receiving the laws; since also to be worshipped with the vapor of sacrifice is very unworthy of God, just as to lisp is unworthy of a philosopher. That kind of thing accordingly was now laid down to be adultery, and swearing to be of the evil one, now that the principles of virtue have advanced. But if these things had been, from the first, laws of the devil, they would not have attained to so great goodness. Yea, for had those not been forerunners in the first place, these which we now have would not have been so easily received. Do not thou then require their excellency now, when their use is past: but then, when the time was calling for them. Or rather, if you will, even now: yea, for now also is their virtue shown: and most of all for the very cause, by reason of which we find fault with them. For their appearing such now, is the greatest commendation of them. For had they not brought us up well, and made us meet for the reception of the greater precepts, they would not have appeared such.
Therefore, just as the breast becomes useless once it has fulfilled its purpose and the child is being moved to more mature food—and parents who previously considered it necessary for the infant now mock it with countless insults (and many, not satisfied with insulting words alone, even smear it with bitter substances so that when their words cannot stop the child's inappropriate attachment to it, the actual experience may extinguish their desire)—in the same way Christ says these things are of the evil one, not to indicate that the old law comes from the devil, but to lead them away from their former poverty with the utmost intensity. He says these things to them, but regarding the Jews who were insensible and continued in the same practices, He has surrounded their city with the terror of captivity like a bitter substance and made it inaccessible. But since not even this could restrain them, and they still wanted to see it again, running to it just as a child runs to the breast, He hid it from them entirely, both tearing it down and leading most of them far away from it—just as we do with our livestock, where many people, by separating the calves, eventually get them to give up their old habitual use of the milk.
Therefore as the breast, when it has fulfilled all its part, and is dismissing the child to the more manly diet, after that appears useless; and the parents who before thought it necessary for the babe, now abuse it with ten thousand mockeries (and many even not content with words of abuse, anoint it also with bitter drugs; that when their words have not power to remove the child's unseasonable propensity towards it, the real things may quench their longing): so also Christ says, that they are of the evil one, not to indicate that the old law is of the devil, but in order that with most exceeding earnestness He might lead them away from their ancient poverty. And to them He says these things; but with regard to the Jews, who were insensible and persevered in the same ways, He has anointed their city all round with the terror of captivity, as with some bitter drug, and made it inaccessible. But since not even this had power to restrain them, but they desired to see it again, running to it, just as a child to the breast, He hid it from them altogether; both pulling it down, and leading away the more part of them far from it: as it is with our cattle; many, by shutting out the calves, in time induce them to forego their old familiar use of the milk.
But if the old law had belonged to the devil, it would not have led people away from idolatry, but would have drawn them on and thrown them into it, since this is what the devil wanted. But now we see the opposite effect produced by the old law. And indeed this very thing, the oath, was established long ago for this reason—that they might not swear by the idols. For it says, "You shall swear by the true God." The benefits that the law brought about were not small, but actually very great. For the fact that they came to the solid food was the result of its care.
But if the old law had belonged to the devil, it would not have led people away from idolatry, but rather would have drawn them on and cast them into it; for this did the devil desire. But now we see the opposite effect produced by the old law. And indeed this very thing, the oath, was ordained of old for this cause, that they might not swear by the idols. For you shall swear, says He, by the true God. They were then no small advantages which the law effected, but rather very great. For that they came unto the strong meat, was the work of its care.
What then, someone may say, is not swearing from the evil one? Yes, it certainly is entirely from the evil one—that is, now, after such a high standard of self-restraint has been given; but back then it was not so.
What then, it may be said, is not swearing of the evil one? Yes, indeed it is altogether of the evil one; that is, now, after so high a rule of self-restraint; but then not so.
But how, someone may ask, could the same thing be good at one time and not good at another? On the contrary, I say: how could it not be both good and not good, when all things loudly proclaim that this is so: the arts, the fruits of the earth, and everything else?
But how, one may say, should the same thing become at one time good, at another time not good? Nay, I say the very contrary: how could it help becoming good and not good, while all things are crying aloud, that they are so: the arts, the fruits of the earth, and all things else?
Consider, for example, how this happens first in our own human nature. Being carried around in the earliest stage of life is good, but later it is harmful. Eating food that has been chewed up in someone else's mouth is good in the first phase of our life, but later it is utterly disgusting. Being fed milk and clinging to the breast is at first beneficial and healthy, but later it leads to deterioration and harm. Do you see how the same actions, depending on the time of life, appear good and then not good? Yes, and wearing a child's clothing is appropriate as long as you are a boy, but the opposite is true when you have become a man—it is shameful. Would you also learn the reverse case, how the things belonging to a man are likewise unsuitable for the child? Give the boy a man's robe, and there will be great laughter, and even greater danger, since he will often trip while trying to walk dressed that way. Allow him to manage public business, to conduct trade, to sow and reap, and again there will be great laughter.
See it, for example, taking place first in our own kind. Thus, to be carried, in the earliest age of life, is good, but afterwards pernicious; to eat food that has been softened in the mouth, in the first scene of our life, is good, but afterwards it is full of disgust; to be fed upon milk and to fly to the breast, is at first profitable and healthful, but tends afterwards to decay and harm. Do you see how the same actions, by reason of the times, appear good, and again not so? Yea, and to wear the robe of a child is well as long as you are a boy, but contrariwise, when you have become a man, it is disgraceful. Would you learn of the contrary case too, how to the child again the things of the man are unsuited? Give the boy a man's robe, and great will be the laughter; and greater the danger, he being often upset in walking after that fashion. Allow him to handle public affairs, and to traffic, and sow, and reap, and great again will be the laughter.
And why do I mention these things? When killing, which is universally acknowledged to be an invention of the evil one—killing, I say, having found its proper occasion—caused Phinehas, who committed it, to be honored with the priesthood. For that killing is a work of him whom I just now mentioned, hear what Christ says: "You will do the works of your father; he was a murderer from the beginning." But Phinehas became a murderer, and it was counted to him (so Scripture says) for righteousness. And Abraham again, on becoming not only a murderer but (which was far worse) the slayer of his own child, won even more approval. And Peter too performed a twofold slaughter, yet what he did was of the Spirit.
And why do I mention these things? When killing, which among all is acknowledged to be an invention of the evil one, killing, I say, having found its proper occasion, caused Phinehas, who committed it, to be honored with the priesthood. Numbers 25:8 For that killing is a work of him whom I just now mentioned, hear what Christ says; You will do the works of your Father; he was a manslayer from the beginning. John 8:44 But Phinehas became a manslayer, and it was counted unto him (so He speaks) for righteousness: and Abraham again on becoming not a man-slayer only, but (which was far worse) the slayer of his child, won more and more approbation. And Peter too wrought a twofold slaughter, nevertheless what he did was of the Spirit. Acts v
Let us not simply examine the acts themselves, but also consider the timing, the causes, the intention, the differences between persons, and whatever else may accompany them—let us investigate all these matters with complete precision. For there is no other way to arrive at the truth.
Let us not then examine simply the acts, but the season too, and the causes, and the mind, and the difference of persons, and whatsoever else may accompany them, these let us search out with all exactness: for there is no arriving at the truth otherwise.
If we want to reach the kingdom, we must be diligent to demonstrate something beyond the old commandments, since we cannot otherwise lay hold of the things of Heaven. For if we only reach the same standard as the ancients, we will stand outside that threshold, because unless your righteousness exceeds the righteousness of the Scribes and Pharisees, you cannot enter into the kingdom of Heaven.
And let us be diligent, if we would attain unto the kingdom, to show forth something more than the old commandments; since we cannot otherwise lay hold of the things of Heaven. For if we arrive but at the same measure, that of the ancients, we shall stand without that threshold; for unless your righteousness shall exceed the righteousness of the Scribes and Pharisees, you cannot enter into the kingdom of Heaven. Matthew 5:20
Yet, although so heavy a threat is laid down, there are some who, far from surpassing this righteousness, even fall short of it; so far from avoiding oaths, they even swear falsely; so far from avoiding an unchaste gaze, they even fall into the very act of wickedness. And all the rest of the things that are forbidden, they dare to do, as though they have lost all feeling, waiting for one thing only: the day of punishment and the time when they must pay the most extreme penalty for their wrongdoings. And this is the portion only of those who have ended their lives in wickedness. For these have reason to despair and from then on to expect nothing else but punishment, whereas those who are still here may have the power both to renew the fight and to conquer and be crowned with ease.
6. Yet, although so heavy a threat is set down, there are some who so far from over-passing this righteousness, even come short of it; so far from shunning oaths, they even swear falsely; so far from avoiding an unchaste gaze, they even fall into the very act of wickedness. And all the rest of the things which are forbidden, they dare to do, as though past feeling: waiting for one thing only, the day of punishment, and the time when they are to pay the most extreme penalty for their misdoings. And this is the portion of those only who have ended their lives in wickedness. For these have reason to despair, and thenceforth to expect nothing else but punishment; whereas they who are yet here, may have power both to renew the fight and to conquer and be crowned with ease.
Do not lose hope, then, and do not abandon your noble zeal, for truly the things commanded are not burdensome. What difficulty is there, I ask you, in avoiding an oath? Does it cost money? Does it require sweat and hard labor? It is enough simply to will it, and the whole thing is accomplished.
Despond not therefore, O man, neither put away your noble earnestness; for in truth the things are not grievous, which are enjoined. What trouble is it, I pray you, to shun an oath? What, does it cost any money? Is it sweat and hardship? It is enough to have willed only, and the whole is done.
But if you point to your habit as an excuse, for this very reason especially I say that doing right is easy. For if you bring yourself to adopt a different habit, you will have accomplished everything.
But if you allege to me your habit; for this very reason most of all do I say, that your doing right is easy. For if you bring yourself to another habit, you had effected all.
Consider, for example, how among the Greeks, in many cases people with lisps have completely cured their stammering speech through much practice, while others who were accustomed to shrugging their shoulders in an unbecoming way and constantly moving them broke themselves of the habit by holding a sword over them.
Consider, for example, how among the Greeks, in many instances, persons lisping have entirely cured by much practice their halting tongue; while others, who were used to shrug up their shoulders in an unseemly way, and to be continually moving them, by putting a sword over them, have broken themselves of it.
Since you are not convinced by the Scriptures, I am forced to shame you by using examples from outside the faith. God did the same thing with the Jews when He said, "Go to the islands of Chittim and send messengers to Kedar, and see if nations will change their gods—even though those gods are not really gods at all." He also often sends us to learn from animals, saying things like, "Go to the ant, you sluggard, and learn from its ways," and "go to the bee."
For since you are not persuaded out of the Scriptures, I am compelled to shame you by them that are without. This God also did unto the Jews, when He said, Go forth unto the Isles of Chittim, and send unto Kedar, and know if nations will change their gods; which yet are no gods. And to the brutes likewise He sends us oftentimes, saying on this wise, Go to the ant, thou sluggard, and emulate her ways: and go forth to the bee.
Therefore I also now say this to you: consider the philosophers of the Greeks, and then you will understand how great a punishment we deserve when we disobey God's laws. They have taken great pains for the sake of appearing respectable before men, yet you do not show the same diligence, not even for the things of Heaven.
This therefore I also now say unto you; consider the philosophers of the Greeks; and then you will know of how great punishment we are worthy, who disobey the laws of God: in that they for seemliness before men have taken exceeding pains, and you bestow not the same diligence, no, not for the things of Heaven.
But if you reply, "Habit has a wonderful power to deceive even those who are very earnest," I acknowledge this too. However, I also say this: just as habit is powerful to deceive, so it is also easy to correct. For if you will set over yourself at home many people to watch you—such as your servant, your wife, your friend—you will easily break away from bad habits, being pressed hard and closely restrained by all. If you succeed in doing this for only ten days, you will no longer need any more time after that. Everything will be secured for you, newly rooted in the firmness of the most excellent habit.
But if you should reply, Habit has a wonderful power to beguile even those who are very much in earnest: this I likewise acknowledge; however, there is another thing which I say with it; that as it is powerful to beguile, so also is it easy to be corrected. For if you will set over yourself at home many to watch you, such as your servant, your wife, your friend, you will easily break off from the bad habits, being hard pressed and closely restrained by all. If you succeed in doing this for ten days only, you will after that no longer need any further time, but all will be secured to you, rooted anew in the firmness of the most excellent habit.
When you are starting to correct this habit, even if you break your rule a first, second, third, or twentieth time, do not lose hope. Instead, get back up again and return to the same effort, and you will certainly succeed.
When therefore you are beginning to correct this, though you should transgress your law a first, a second, a third, a twentieth time, do not despair, but rise up again, and resume the same diligence, and you will surely prevail.
Perjury is certainly no small matter. If swearing itself is from the evil one, how great will be the penalty for swearing falsely! Did you give praise to what has been said? No, I do not want applause, or uproar, or noise. I want only one thing: that you listen quietly and thoughtfully and do what is said. This is the applause, this is the praise I want. But if you praise what I say yet do not do what you applaud, the punishment is greater and the accusation more severe. And for us it brings shame and ridicule. For what happens here is not a theatrical performance, nor are you now sitting watching actors so that you might simply applaud. This place is a spiritual school. Therefore there is only one goal: to properly perform what has been spoken and to demonstrate our obedience through our works. For only then will we have gained everything. But as things stand now, to speak the truth, we are nearly in despair. I have not stopped giving these warnings either to those I meet privately or when speaking to all of you together. Yet I see no benefit gained at all, but you are still clinging to the same crude beginnings, which is enough to fill the teacher with weariness.
For perjury surely is no trifling mischief. If to swear is of the evil one, how great the penalty which false swearing will bring! Did ye give praise to what has been said? Nay, I want not applause, nor tumults, nor noise. One thing only do I wish, that quietly and intelligently listening, you should do what is said. This is the applause, this the panegyric for me. But if you praise what I say, but doest not what you applaud, greater is the punishment, more aggravated the accusation: and to us it is shame and ridicule. For the things here present are no dramatic spectacle; neither do ye now sit gazing on actors, that you may merely applaud. This place is a spiritual school. Wherefore also there is but one thing aimed at, duly to perform the things that have been spoken, and to show forth our obedience by our works. For then only shall we have obtained all. Since as things are, to say the truth, we have fairly given up in despair. For I have not ceased giving these admonitions either to those whom I meet in private, or in discourse with you all in common. Yet I see no advantage at all gained, but you are still clinging to the former rude beginnings, which thing is enough to fill the teacher with weariness.
Look at Paul himself, for example, barely able to endure it because his students were taking a long time with their elementary lessons: For when by this time, he says, you ought to be teachers, you have need that one teach you again what are the first principles of the oracles of God.
See, for example, Paul himself, hardly bearing it, because his scholars were delaying a long time in their earlier lessons: For when for the time, says he, ye ought to be teachers, you have need to be taught again which be the first principles of the oracles of God.
Therefore, we too grieve and lament. And if I see you persisting in this, I will forbid you in the future from crossing this sacred threshold and participating in the immortal mysteries, just as we do with fornicators, adulterers, and those charged with murder. Yes, for it is better to offer our customary prayers with two or three people who keep God's laws than to gather together a multitude of transgressors and corrupters of others.
Wherefore we too mourn and lament. And if I see you persisting, I will forbid you for the future to set foot on this sacred threshold, and partake of the immortal mysteries; as we do fornicators and adulterers, and persons charged with murder. Yea, for it is better to offer our accustomed prayers, with two or three, who keep the laws of God, than to sweep together a multitude of trangressors and corrupters of others.
Let me have no rich man, no powerful person, puffing himself up at me here and raising his eyebrows in arrogance; all these things are to me a fable, a shadow, a dream. For none of those who are now rich will stand up for me there, when I am called to account and accused of not having defended the laws of God with all due earnestness. For this very thing ruined even that admirable old man, though in his own life he gave no grounds for blame; yet even so, because he overlooked the trampling of God's laws, he was punished along with his children and paid that grievous penalty. And if, where the absolute authority of nature was so great, the one who failed to treat his own children with proper firmness endured such a severe punishment, what indulgence shall we have—freed as we are from that authority, and yet ruining everything through flattery?
Let me have no rich man, no potentate, puffing at me here, and drawing up his eyebrows; all these things are to me a fable, a shade, a dream. For no one of those who are now rich, will stand up for me there, when I am called to account and accused, as not having thoroughly vindicated the laws of God, with all due earnestness. For this, this ruined even that admirable old man, 1 Samuel 3:13 though in his own life giving no handle for blame; yet for all that, because he overlooked the treading under foot of God's laws, he was chastised with his children, and paid that grievous penalty. And if, where the absolute authority of nature was so great, he who failed to treat his own children with due firmness endured so grievous a punishment; what indulgence shall we have, freed as we are from that dominion, and yet ruining all by flattery?
So that you won't destroy both us and yourselves along with us, please listen to me. I'm begging you: assign many people to watch over you and hold you accountable, and in this way free yourselves from the habit of swearing oaths. Then, progressing in an orderly way from there, you'll be able to attain all other virtue easily, and you'll enjoy the good things to come. May God grant that we all obtain these things, through the grace and love for humanity of our Lord Jesus Christ, to whom be glory and power now and always, forever and ever. Amen.
In order therefore that you may not destroy both us and your own selves with us, be persuaded, I entreat you; set very many to watch over you, and call you to account, and so free yourselves from the habit of oaths; that going on orderly from thence, you may both with all facility succeed in attaining unto all other virtue, and may enjoy the good things to come; which God grant that we may all win, by the grace and love towards man of our Lord Jesus Christ, to whom be glory and might now and always, even for ever and ever. Amen.