Opening
I notice you've provided a biblical reference (Matthew 27:11-12) rather than a paragraph of text to rewrite.
Could you please provide the actual paragraph text that you'd like me to rewrite in clear, modern English? Once you share the paragraph, I'll be happy to simplify it while preserving all theological precision and technical Greek terms as you've specified.
Matthew 27:11-12.
And Jesus stood before the governor. The governor asked Him, "Are you the king of the Jews?" Jesus said to him, "You say so." And when the chief priests and elders accused Him, He answered nothing.
And Jesus stood before the governor; and the governor asked Him, saying, Are you the king of the Jews? And Jesus said to him, You say. And when He was accused of the chief priests and elders, He answered nothing.
Do you see what He is first asked? It's the very thing they kept bringing up constantly in every possible way. Since they saw that Pilate had no interest in matters of the law, they shifted their accusation to political charges. They did the same thing with the apostles, always bringing forward these accusations and saying that they were going around proclaiming a certain Jesus as king, Acts 17:7 speaking of him as if he were merely a man, and casting suspicion on them as rebels seeking to seize power.
Do you see what He is first asked? Which thing most of all they were continually bringing forward in every way? For since they saw Pilate making no account of the matters of the law, they direct their accusation to the state charges. So likewise did they in the case of the apostles, ever bringing forward these things, and saying that they were going about proclaiming king one Jesus, Acts 17:7 speaking as of a mere man, and investing them with a suspicion of usurpation.
This makes it clear that both the tearing of the garment and the show of shock were nothing but pretense. They fabricated everything and pressed forward with it all for the sole purpose of bringing Him to death.
Whence it is manifest, that both the rending the garment and the amazement were a pretense. But all things they got up, and plied, in order to bring Him to death.
This, at any rate, is what Pilate asked then. What did Christ say in response? You say so. He acknowledged that He was a king, but a heavenly king. This He also stated more clearly elsewhere when He replied to Pilate, My kingdom is not of this world, so that neither the Jewish leaders nor Pilate would have any excuse for accusing Him of such things. He provides a reason that cannot be contradicted, saying, If I were of this world, my servants would fight so that I should not be handed over. For this very purpose—to refute this suspicion—He both paid the tribute tax and commanded others to pay it, and when they wanted to make Him a king, He fled.
This at any rate Pilate then asked. What then said Christ? You say. He confessed that He was a king, but a heavenly king, which elsewhere also He spoke more clearly, replying to Pilate, My kingdom is not of this world; John 18:36 that neither they nor this man should have an excuse for accusing Him of such things. And He gives a reason that cannot be gainsaid, saying, If I were of this world, my servants would fight, that I should not be delivered. For this purpose I say, in order to refute this suspicion, He both paid tribute, Matthew 22:17 and commanded others to pay it, and when they would make Him a king, He fled. John 6:15
Why then, it may be asked, did he not bring these things forward at that time when he was accused of trying to seize power? Because although they had countless proofs from his actions—of his power, his meekness, his gentleness—they were deliberately blind and acted unfairly, and the court was corrupt. For these reasons he responds to nothing and remains silent, though he does answer briefly (so as not to appear arrogant through constant silence) when the high priest placed him under oath and when the governor questioned him. But he no longer says anything in response to their accusations, for he was not going to persuade them at that point. This is exactly what the prophet declared long ago when he said, "In his humiliation his judgment was taken away."
Wherefore then did he not bring forward these things, it may be said, at that time, when accused of usurpation? Because having the proofs from His acts, of His power, His meekness, His gentleness, beyond number, they were willfully blind, and dealt unfairly, and the tribunal was corrupt. For these reasons then He replies to nothing, but holds His peace, yet answering briefly (so as not to get the reputation of arrogance from continual silence) when the high priest adjured Him, when the governor asked, but in reply to their accusations He no longer says anything; for He was not now likely to persuade them. Even as the prophet declaring this self-same thing from of old, said, In His humiliation His judgment was taken away.
At these things the governor marveled, and indeed it was worthy of admiration to see Him showing such great patience and remaining silent, even though He had countless things to say. For they did not accuse Him because they knew of any evil thing in Him, but only from jealousy and envy. Consider this: when they had set up false witnesses, why, having nothing to say, did they still press their case? And when they saw that Judas was dead and that Pilate had washed his hands of it, why were they not struck with remorse? For indeed He did many things even at that very time so that they might recover themselves, but by none of these were they corrected.
At these things the governor marvelled, and indeed it was worthy of admiration to see Him showing such great forbearance, and holding His peace, Him that had countless things to say. For neither did they accuse Him from knowing of any evil thing in Him, but from jealousy and envy only. At least when they had set false witness, wherefore, having nothing to say, did they still urge their point? And when they saw Judas was dead, and that Pilate had washed his hands of it, why were they not pricked with remorse. For indeed He did many things even at the very time, that they might recover themselves, but by none were they amended.
What does Pilate say then? Don't you hear how many things these people are testifying against you? He wanted Him to defend Himself and be acquitted, which is why he said these things. But since He answered nothing, Pilate devises another plan again.
What then says Pilate? Do you not hear how many things these witness against you? He wished that He should defend Himself and be acquitted, wherefore also he said these things; but since He answered nothing, he devises another thing again.
What kind of thing was this? It was their custom to release one of the condemned prisoners, and through this approach he tried to set Him free. For if you are not willing to release Him as innocent, at least pardon Him as guilty for the sake of the feast.
Of what nature was this? It was a custom for them to release one of the condemned, and by this means he attempted to deliver Him. For if you are not willing to release Him as innocent, yet as guilty pardon Him for the feast's sake.
Do you see how things were turned upside down? Normally it was the people who would petition on behalf of the condemned, and the rulers who would grant the request. But now the opposite has happened, and the ruler is petitioning the people. Yet even this does not soften them. Instead they become more savage and bloodthirsty, driven into a frenzy by the passion of envy. For they had nothing of which to accuse Him, even though He was silent. But they were refuted even then because of the abundance of His righteous deeds, and being silent He overcame those who spoke ten thousand things and were driven mad.
Do you see order reversed? For the petition in behalf of the condemned it was customary to be with the people, and the granting it with the rulers; but now the contrary has come to pass, and the ruler petitions the people; and not even so do they become gentle, but grow more savage and bloodthirsty, driven to frenzy by the passion of envy. For neither had they whereof they should accuse Him, and this though He was silent, but they were refuted even then by reason of the abundance of His righteous deeds, and being silent He overcame them that say ten thousand things, and are maddened.
See what happens here—something significant enough to bring them all back to their senses. For along with the evidence from the actual events, the dream was no small matter. But why doesn't Pilate himself see it? Either because she was more worthy, or because if he had seen it, people wouldn't have believed him as readily, or he might not even have mentioned it at all. That's why it was arranged for his wife to see it, so that it would be clear to everyone. And she doesn't just see it—she actually suffers many things because of it, so that through his concern for his wife, the man might become more reluctant to participate in the murder. The timing also played an important role, since she saw it that very night.
And when he was set down on the judgment seat, his wife sent unto him, saying, have thou nothing to do with this just man, for I have suffered many things this day in a dream because of Him. See what a thing takes place again, sufficient to recall them all. For together with the proof from the things done, the dream too was no small thing. And wherefore does he not see it himself? Either because she was more worthy, or because he, if he had seen it, would not have been equally believed; or would not so much as have told it. Therefore it was ordered that the wife should see it, so that it might be manifest to all. And she does not merely see it, but also suffers many things, that from his feeling towards his wife, the man may be made more reluctant to the murder. And the time too contributed not a little, for on the very night she saw it.
But it might be said that it was not safe for him to let Him go, because they said He made Himself a king. He ought then to have looked for proofs and a conviction, and for all the things that are unmistakable signs of an attempt to seize power, such as whether He raised forces, whether He collected money, whether He manufactured weapons, whether He attempted anything else of that kind. But he is swayed without reason, and therefore Christ does not clear him of blame when He says, "He that betrays me to you has greater sin." So it was from weakness that he gave in and scourged Him and handed Him over.
But it was not safe, it may be said, for him to let Him go, because they said He made Himself a king. He ought then to have sought for proofs, and a conviction, and for all the things that are infallible signs of an usurpation, as, for instance, whether He levied forces, whether He collected money, whether He forged arms, whether He attempted any other such thing. But he is led away at random, therefore neither does Christ acquit him of the blame, in saying, He that betrays me unto you has greater sin. So that it was from weakness that he yielded and scourged Him, and delivered Him up.
He was then unmanly and weak, but the chief priests were wicked and criminal. For since he had found a way out, namely the law of the feast requiring him to release a condemned person, what did they devise in opposition to that? They persuaded the multitude, it is said, that they should ask for Barabbas.
He then was unmanly and weak; but the chief priests wicked and criminal. For since he had found out a device, namely, the law of the feast requiring him to release a condemned person, what do they contrive in opposition to that? They persuaded the multitude, it is said, that they should ask Barabbas.
See how much care Pilate takes to relieve them from blame, and how much diligence they employed so as not to leave themselves even a shadow of an excuse. For which was right? To release the acknowledged criminal, or him whose guilt was in question? For if it was fitting that there should be a release in the case of acknowledged offenders, how much more in those cases where there was doubt. For surely this man did not seem to them worse than acknowledged murderers. For this reason, it does not merely say they had a robber, but one noted—that is, who was infamous in wickedness and who had committed countless murders. But nevertheless, even him they preferred to the Savior of the world, and they reverenced neither the season because it was holy, nor the laws of humanity, nor anything else of the kind, but envy had completely blinded them. And besides their own wickedness, they corrupted the people also, so that for deceiving them too they might suffer the most extreme punishment.
2. See how much care he takes for them to relieve them from blame, and how much diligence they employed, so as not to leave to themselves so much as a shadow of an excuse. For which was right? To let go the acknowledged criminal, or Him about whose guilt there was a question? For, if in the case of acknowledged offenders it was fit there should be a liberation, much more in those of whom there was a doubt. For surely this man did not seem to them worse than acknowledged murderers. For on this account, it is not merely said they had a robber; but one noted, that is, who was infamous in wickedness, who had perpetrated countless murders. But nevertheless even him did they prefer to the Saviour of the world, and neither did they reverence the season because it was holy, nor the laws of humanity, nor any other thing of the kind, but envy had once for all blinded them. And besides their own wickedness, they corrupt the people also, that for deceiving them too they might suffer the most extreme punishment.
Since they were asking for the other prisoner, he says, "What shall I do then with the Christ?" In this way he wanted to shame them by giving them the power to choose, so that they might at least out of shame ask for Him, and the whole thing would come from their own generosity. For though saying "He had done nothing wrong" made them more argumentative, requiring that He be saved out of common humanity carries with it a persuasion and appeal that cannot be contradicted.
Since therefore they ask for the other, he says, What shall I do then with the Christ, in this way desiring to put them to the blush, by giving them the power to choose, that at least out of shame they might ask for Him, and the whole should be of their bountifulness. For though to say, He had not done wrong, made them more contentious, yet to require that He should be saved out of humanity, carries with it persuasion and entreaty that cannot be gainsaid.
But even then they said, "Crucify Him." But he said, "Why, what evil has He done?" But they cried out exceedingly, "Let Him be crucified." But when he saw that he was accomplishing nothing, he washed his hands, saying, "I am innocent." Why then did you hand Him over? Why did you not rescue Him, as the centurion did Paul? For that man too was aware that he would please the Jews, and a riot had broken out on his account, and a commotion, nevertheless he stood firm against everyone. But this man did not do so; instead he was extremely unmanly and weak, and all were corrupt together. For neither did this man stand firm against the crowd, nor the crowd against the Jews, and in every way their excuse was taken away. For they cried out exceedingly—that is, they cried out even more—"Let Him be crucified." For they wanted not only to put Him to death, but also that it should be on a charge of wickedness, and though the judge was contradicting them, they kept crying out the same thing.
But even then they said, Crucify Him. But he said, why, what evil has He done? But they cried out exceedingly, let Him be crucified. But he, when he saw that he profited nothing, washed his hands, saying, I am innocent. Why then did you deliver Him up? Why did you not rescue Him, as the centurion did Paul. Acts xxi For that man too was aware that he would please the Jews; and a sedition had taken place on his account, and a tumult, nevertheless he stood firm against all. But not so this man, but he was extremely unmanly and weak, and all were corrupt together. For neither did this man stand firm against the multitude, nor the multitude against the Jews, and in every way their excuse was taken away. For they cried out exceedingly, that is, cried out the more, Let Him be crucified. For they desired not only to put Him to death, but also that it should be on a charge of wickedness, and though the judge was contradicting them, they continued to cry out the same thing.
Do you see how many things Christ did in order to recover them? For just as He often restrained Judas, so He also held back these men, both throughout all His Gospel and at the very time of His condemnation. For surely when they saw the ruler and judge washing his hands of it and saying, "I am innocent of this blood," they should have been moved to repentance both by what was said and by what was done—when they saw that Judas had hanged himself, and when they saw Pilate himself begging them to take another in His place. For when the accuser and traitor condemns himself, and the one who gives sentence removes the guilt from himself, and such a vision appears that very night, and even as the condemned one he pleads for His release, what kind of defense will they have? For if they were not willing to accept that He was innocent, yet they should not have preferred to Him even a robber—one who was acknowledged to be such and very notorious.
Do you see how many things Christ did in order to recover them? For like as He often times checked Judas, so likewise did He restrain these men too, both throughout all His Gospel, and at the very time of His condemnation. For surely when they saw the ruler and the judge washing his hands of it, and saying, I am innocent of this blood, they should have been moved to compunction both by what was said, and by what was done, as well when they saw Judas had hanged himself, as when they saw Pilate himself entreating them to take another in the place of Him. For when the accuser and traitor condemns himself, and he who gives sentence puts off from himself the guilt, and such a vision appears the very night, and even as condemned he begs Him off, what kind of plea will they have? For if they were not willing that He should be innocent, yet they should not have preferred to him even a robber, one that was acknowledged to be such, and very notorious.
What then did they do? When they saw the judge washing his hands and saying, "I am innocent," they cried out, "His blood be on us and on our children" (Matthew 27:25). Then at last, when they had pronounced sentence against themselves, he gave in and allowed everything to be done.
What then did they? When they saw the judge washing his hands, and saying, I am innocent, they cried out His blood be on us, and on our children. Matthew 27:25 Then at length when they had given sentence against themselves, he yielded that all should be done.
Look at their great madness here as well. This is what passion and wicked desire are like. They don't allow people to see anything that is right. Even if you curse yourselves, why do you bring the curse down on your children too?
See here too their great madness. For passion and wicked desire are like this. They suffer not men to see anything of what is right. For be it that you curse yourselves; why do you draw down the curse upon your children also?
Nevertheless, the lover of mankind, though they acted with such madness both against themselves and against their children, so far from confirming their sentence upon their children, did not even confirm it on them. Instead, from both groups he received those who repented and counts them worthy of good things beyond number. For indeed, even Paul was one of them, and so were the thousands who believed in Jerusalem. As you see, it is said, "Brother, how many thousands of Jews there are who believe." And if some remained in their sin, let them blame themselves for their punishment.
Nevertheless, the lover of man, though they acted with so much madness, both against themselves, and against their children, so far from confirming their sentence upon their children, confirmed it not even on them, but from the one and from the other received those that repented, and counts them worthy of good things beyond number. For indeed even Paul was of them, and the thousands that believed in Jerusalem; for, you see it is said, brother, how many thousands of Jews there are which believe. And if some continued in their sin, to themselves let them impute their punishment.
Then he released Barabbas to them, but after having Jesus scourged, he handed him over to be crucified.
Then released he Barabbas unto them, but Jesus, when he had scourged Him, he delivered to be crucified.
And why did he scourge Him? Either as one already condemned, or wanting to give the judgment a proper appearance, or to please them. Yet he ought to have resisted them. Indeed, even before this he had said, "Take Him yourselves and judge Him according to your law." And there were many things that should have held him and those men back: the signs and the miracles, and the great patience of the One who was suffering these things, and above all His extraordinary silence. For since He had shown His humanity both by defending Himself and by His prayers, He now shows His exaltedness and the greatness of His nature again, both by His silence and by His contempt for what was being said—in all these ways leading them to marvel at Himself. But they yielded to none of these things.
And wherefore did he scourge Him. Either as one condemned, or willing to invest the judgment with due form, or to please them. And yet he ought to have resisted them. For indeed even before this he had said, Take ye Him, and judge Him according to your law. John 18:31 And there were many things that might have held back him and those men, the signs and the miracles, and the great patience of Him, who was suffering these things, and above all His untold silence. For since both by His defense of Himself, and by His prayers, He had shown His humanity, again He shows His exaltedness and the greatness of His nature, both by His silence, and by His contemning what is said; by all leading them on to marvel at Himself. But to none of these things did they give way.
When someone's reasoning abilities are overcome as though by drunkenness or some violent madness, it would be difficult for the failing soul to recover, unless it is very noble.
3. For when once the reasoning powers are overwhelmed as it were by intoxication or some wild insanity, it would be hard for the sinking soul to rise again, if it be not very noble.
It is a fearful thing, truly fearful, to give place to these wicked passions. Therefore we must do everything possible to prevent and repel them from entering in. For when they take hold of the soul and gain control over it, they kindle a blaze just like fire catching upon wood.
For it is fearful, it is fearful to give place to these wicked passions, wherefore it were fit in every way to ward off and repel their entering in. For when they have laid hold of the soul, and got the dominion over it, like as fire lighting upon a wood, so do they kindle the flame to a blaze.
Therefore I urge you to do everything necessary to block their entry, and not to bring all wickedness upon yourselves by comforting yourselves with this heartless reasoning, saying, "What about this? What about that?" For countless evils are born from this. For the devil, being depraved, uses much craftiness, effort, and self-abasement to ruin people, and he begins his attack on them with things of a more trivial nature.
Wherefore I entreat you to do all things so as to fence off their entrance; and not by comforting yourselves with this heartless reasoning to bring in upon yourselves all wickedness, saying, what of this? What of that? For countless ills have their birth from hence. For the devil, being depraved, makes use of much craft, and exertion, and self-abasement for the ruin of men, and begins his attack on them with things of a more trifling nature.
Notice that the devil wanted to lead Saul into the superstition of witchcraft. But if he had recommended this from the start, Saul would not have listened—for how could he have, when he was actually driving out such people? So the devil gradually and bit by bit led him toward it. For when Saul had disobeyed Samuel and had the burnt offering made in his absence, and was then rebuked for it, he said that the pressure from the enemy was too great. And when he should have lamented his sin, he acted as though he had done nothing wrong.
And mark it, he desired to bring Saul into superstition of witchcraft. But if he had counselled this at the beginning, the other would not have given heed; for how should he, who was even driving them out? Therefore gently and little by little he leads him on to it. For when he had disobeyed Samuel, and had caused the burnt-offering to be offered, when he was not present, being blamed for it, he says, The compulsion from the enemy was too great, and when he ought to have bewailed, he felt as though he had done nothing.
Again God gave him the commands about the Amalekites, but he transgressed these too. From there he moved on to his crimes against David, and thus slipping easily and little by little, he did not stop until he came to the very pit of destruction and threw himself in. In the same way with Cain, the devil did not immediately urge him to kill his brother, since he would not have persuaded him, but first worked on him to offer worthless things, saying, "This is no sin." Second, he stirred up envy and jealousy, saying, "There is nothing wrong with this either." Third, he persuaded him to kill and to deny his murder, and did not leave him before he had crowned him with the ultimate act of evil.
Again God gave him the commands about the Amalekites, but he transgressed these too. Thence he proceeded to his crimes about David, and thus slipping easily and little by little he stayed not, until he came unto the very pit of destruction, and cast himself in. So likewise in the case of Cain, he did not at once urge him to slay his brother, since he would not have persuaded him, but first wrought upon him to offer things more or less vile, saying, This is no sin: in the second place he kindled envy and jealousy, saying, neither is there anything in this; thirdly, he persuaded him to slay and to deny his murder; and did not leave him before he had put on him the crowning act of evil.
Therefore we must resist sin at its beginning. For even if the first sins stopped by themselves and went no further, it still would not be right to despise those first sins. But in reality they go on to greater sins when the mind is careless. Therefore we ought to do everything to remove their beginnings.
Wherefore it is necessary for us to resist the beginning. For at any rate, even if the first sins stopped at themselves, not even so were it right to despise the first sins; but now they go on also to what is greater, when the mind is careless. Wherefore we ought to do all things to remove the beginnings of them.
Don't focus on the nature of the sin being small, but rather on the fact that when neglected, it becomes the root of great sin. Here's something remarkable: great sins don't require as much vigilance as those that are small and seemingly insignificant. The very nature of serious sins makes us hate them, but small sins lead us into carelessness by this very fact. They prevent us from rousing ourselves earnestly to remove them. This is why they quickly grow into great sins while we remain asleep. You can see this same thing happening in the body as well.
For look not now at the nature of the sin, that it is little, but that it becomes a root of great sin when neglected. For if one may say something marvellous, great sins need not so much earnestness, as such as are little, and of small account. For the former the very nature of the sin causes us to abhor, but the little sins by this very thing cast us into remissness; and allow us not to rouse ourselves heartily for their removal. Wherefore also they quickly become great, while we sleep. This one may see happening in bodies also.
The same thing happened with Judas—his great wickedness started this way. If stealing money from the poor had not seemed like a small thing to him, he would not have been led on to his act of betrayal. If being enslaved by vainglory had not seemed like a small thing to the Jews, they would not have crashed onto the rock of becoming Christ's murderers. In fact, we can see that all evils arise from this.
So likewise in the instance of Judas, that great wickedness had its birth. For if it had not seemed to him a little thing to steal the money of the poor, he would not have been led on to this treachery. Unless it had seemed to the Jews a little thing to be taken captive by vainglory, they would not have run on the rock of becoming Christ's murderers. And indeed all evils we may see arise from this.
No one rushes into vice quickly and all at once. The soul has—yes, it has—a sense of shame implanted in us, and a reverence for what is right. It would not immediately become so shameless as to throw everything away in a single act, but it perishes slowly, little by little, when it is careless. This is also how idolatry entered in, with people being honored beyond measure, both the living and the dead. This is also how idols were worshipped, how sexual immorality prevailed, and how the other evils took hold.
For no one quickly and at once rushes out into vices. For the soul has, yea it has a shame implanted in us, and a reverence for right things; and it would not at once become so shameless as in one act to cast away everything, but slowly, and little by little does it perish, when it is careless. Thus also did idolatry enter in, men being honored beyond measure, both the living and the departed; thus also were idols worshipped; thus too did whoredom prevail, and the other evils.
And see how this happens. One person laughed at an inappropriate time; another person criticized him; a third person removed the fear by saying, "Nothing will come of this. After all, what is laughing? What can possibly come of it?" From this comes foolish jesting; from that comes filthy talking; then come filthy deeds.
And see. One man laughed unseasonably; another blamed him; a third took away the fear, by saying, nothing comes of this. For what is laughing? What can come of it? Of this is bred foolish jesting; from that filthy talking; then filthy doings.
Another person was criticized for slandering his neighbors, speaking abusively, and making false accusations, but he dismissed it, saying that evil-speaking is nothing. Through this he creates unspeakable hatred and endless verbal abuse; the abuse leads to physical violence, and the violence often leads to murder.
Again, another being blamed for slandering his neighbors, and reviling, and calumniating, despised it, saying, evil-speaking is nothing. By this he begets hatred unspeakable, revilings without end; by the revilings blows, and by the blows oftentimes murder.
So it is from these small things that the evil spirit introduces the great sins, and from the great sins, despair—having devised this other snare no less harmful than the first. For to sin does not destroy as much as to despair does. The person who has sinned, if he is vigilant, quickly corrects what he has done through repentance. But the person who has learned to despair and does not repent falls short of this correction because he does not apply the remedies that come from repentance.
4. From these little things then that wicked spirit thus brings in the great sins; and from the great despair; having invented this other while not less mischievous than the former. For to sin destroys not so much as to despair. For he that has offended, if he be vigilant, speedily by repentance amends what has been done; but he that has learned to despond, and does not repent, by reason thereof fails of this amendment by not applying the remedies from repentance.
The devil has a third terrible trap: he disguises sin as an act of devotion. Where has the devil succeeded so much as to deceive people to this extent? Listen carefully and be on guard against his schemes. Through Paul, Christ commanded that a wife should not separate from her husband, and that married couples should not deprive one another except by mutual agreement. Yet some women, supposedly out of love for continence, have withdrawn from their own husbands as though they were doing something devout, and have driven them to adultery. Now consider what an evil this is: these women endure so much hardship, yet they are blamed for committing the greatest injustice, suffer extreme punishment, and push their husbands into the pit of destruction.
And he has a third grievous snare; as when he invests the sin with a show of devotion. And where has the devil so far prevailed as to deceive to this degree? Hear, and beware of his devices. Christ by Paul commanded that a woman depart not from her husband, 1 Corinthians 7:10 and not to defraud one another, except by consent; 1 Corinthians 7:5 but some from a love of continence forsooth, having withdrawn from their own husbands, as though they were doing something devout, have driven them to adultery. Consider now what an evil it is that they, undergoing so much toil, should be blamed as having committed the greatest injustice, and should suffer extreme punishment, and drive their husbands into the pit of destruction.
Others, while abstaining from certain foods as a fasting rule, have gradually gone so far as to loathe them entirely—which in itself brings very severe punishment.
Others again, abstaining from meats by a rule of fasting, have by degrees gone so far as to abhor them; which even of itself brings a very great punishment.
But this happens when people hold onto their own biases that contradict what the Scriptures approve. Similarly, some among the Corinthians thought it was a mark of perfection to eat everything without distinction, even forbidden things, but this was not perfection at all—it was complete lawlessness. That is why Paul severely rebukes them and declares them worthy of extreme punishment. Others think it is a sign of piety to wear long hair. Yet this too is among the forbidden things and brings much disgrace.
But this comes to pass, when any hold fast their own prejudices contrary to what is approved by the Scriptures. Those also among the Corinthians thought it was a part of perfection to eat of all things without distinction, even of things forbidden, but nevertheless this was not of perfection, but of the utmost lawlessness. Wherefore also Paul earnestly reproves them, and pronounces them to be worthy of extreme punishment. Others again think it a sign of piety to wear long hair. And yet this is among the things forbidden, and carries with it much disgrace.
Some people pursue excessive sorrow for their sins as if it were beneficial, but this also comes from the devil's scheming, as Judas demonstrated—he even hanged himself because of it. This is why Paul feared for the man who had committed fornication, worried that something similar might happen to him, and urged the Corinthians to quickly restore him, lest perhaps such a one should be swallowed up with overmuch sorrow. Then, showing that such an outcome comes from the traps of that evil one, he says, Lest Satan should get an advantage over us, for we are not ignorant of his devices, meaning that he attacks us with great cunning. For if he fought against us plainly and openly, victory would be straightforward and easy; or rather, even now, if we remain watchful, victory will be straightforward. Indeed, God has equipped us with weapons against each one of these tactics.
Again, others follow after excessive sorrow for their sins as a profitable thing; yet it also comes of the devil's wiles, and Judas showed it; at least in consequence thereof he even hanged himself. Therefore Paul again was in fear about him that had committed fornication, lest any such thing should befall him, and persuaded the Corinthians speedily to deliver him, lest perhaps such a one should be swallowed up with overmuch sorrow. 2 Corinthians 2:7 Then, indicating that such a result comes of the snares of that wicked one, he says, Lest Satan should get an advantage over us, for we are not ignorant of his devices, 2 Corinthians 2:10-11 meaning that he assails us with much craft. Since if he fought against us plainly and openly, the victory would be ready and easy; or rather even now, if we be vigilant, victory will be ready. For indeed against each one of those ways God has armed us.
To convince us not to despise even these small things, listen to the warning He gives us, saying, "Whoever says to his brother, 'You fool,' shall be in danger of hell," and whoever has looked with lustful eyes is a complete adulterer. He pronounces a woe on those who laugh, and everywhere He removes the beginning and the seeds of evil, and says we must give an account of every idle word. Therefore Job also applied a remedy even for the thoughts of his children.
For to persuade us not to despise even these little things, hear what warning He gives us, saying, He that says to his brother, thou fool, shall be in danger of hell; Matthew 5:22 and he that has looked with unchaste eyes is a complete adulterer. Matthew 5:28 And on them that laugh he pronounces a woe, and everywhere He removes the beginning and the seeds of evil, and says we have to give an account of an idle word. Matthew 12:36 Therefore also Job applied a remedy even for the thoughts of his children. Job 1:5
Regarding not despairing, Scripture says, "Does he fall, and not arise? Does he turn away, and not return?" (Jeremiah 8:4), and "I do not desire the death of the sinner, but rather that he should turn and live," and "Today if you will hear His voice." Many other such sayings and examples are found in Scripture. And so that you are not destroyed under the appearance of godly fear, listen to Paul saying, "Lest perhaps such a one be swallowed up by excessive sorrow."
But about not despairing, it is said, Does he fall, and not arise? Does he turn away, and not return? Jeremiah 8:4 and, I do not will the death of the sinner, so much as that he should turn and live: and, Today if you will hear His voice: and many other such things, both sayings and examples are set in the Scripture. And in order not to be ruined under the guise of godly fear, hear Paul saying, Lest perhaps such a one be swallowed up by overmuch sorrow.
Knowing these things, then, let us set up a barrier on all the paths that lead the unwary astray—the wisdom that comes from the Scriptures. Don't say, "Why, what's wrong if I look at a beautiful woman with desire?" For if you commit adultery in your heart, you will soon dare to commit it in the flesh. Don't say, "Why, what's wrong if I pass by this poor man?" For if you pass by this man, you will also pass by the next one; if him, then the third.
Knowing therefore these things, let us set for a barrier in all the ways that pervert the unwary the wisdom which is drawn from the Scriptures. Neither say, why, what is it, if I gaze curiously at a beautiful woman? For if you should commit the adultery in the heart, soon you will venture on that in flesh. Say not, why, what is it if I should pass by this poor man? For if you pass this man by, you will also the next; if him, then the third.
Don't say, "Why? What's wrong with desiring my neighbor's possessions?" This very thing caused Ahab's downfall. Even though he would have paid for it, he took it from someone who didn't want to sell. A person should not buy by force, but only through persuasion. If someone who would have paid a fair price was punished so severely because he took from someone unwilling, what punishment does someone deserve who doesn't even do that much but uses violence to take from the unwilling—and does so while living under grace?
Neither again say, why, what is it, if I should desire my neighbor's goods. For this, this caused Ahab's ruin; although he would have paid a price, yet he took it from one unwilling. For a man ought not to buy by force, but on persuasion. But if he, who would have paid the fair price, was so punished, because he took from one unwilling, he who does not so much as this, and takes by violence from the unwilling, and that when living under grace, of what punishment will he not be worthy?
So that we may not be punished, let us keep ourselves completely pure from all violence and theft, and guard against the sources of sins along with the sins themselves. Let us give ourselves diligently to virtue, for in this way we will also enjoy the eternal good things through the grace and love toward humanity of our Lord Jesus Christ, to whom be glory forever and ever. Amen.
In order therefore that we be not punished, keeping ourselves quite pure from all violence and rapine, and guarding against the sources of sins together with the sins themselves, let us with much diligence give heed to virtue; for thus shall we also enjoy the good things eternal by the grace and love towards man of our Lord Jesus Christ, to whom be glory world without end. Amen.