Homilies on Matthew

Do you see that He was not speaking earlier about a literal eye, when He gave the command to pluck out the offending eye? He was speaking about the person who, through friendship, is harming us and throwing us into the pit of destruction. For He uses such strong language here, yet He does not allow you to strike out another person's eye, not even when that person is plucking out yours. So how could He have made it a law for a person to strike out his own eye?

But if anyone accuses the ancient law because it commands this kind of retaliation, it seems to me that he is very unskilled in the wisdom proper to a lawgiver. He is also ignorant of the value of the right time, and of the benefit of condescension. For if he considered who the hearers of these words were, and what their condition was, and when they received this law, he would fully admit the wisdom of the Lawgiver. He would see that it is one and the same God who made both those laws and these, and who wrote each of them as very profitable and at the proper time. Yes, for if in the beginning He had introduced these lofty and very weighty commandments, people would have accepted neither these nor the others. But now, by appointing them separately at the proper time, He has by both of them corrected the whole world.

Besides, He commanded this not so that we would strike out each other’s eyes, but so that we would keep our hands to ourselves. For the threat of suffering has effectively restrained our desire to act that way.

And so, in fact, He is quietly planting the seed of great self-control, at least by commanding that a person repay only the very same acts. Yet the one who first began such wrongdoing surely deserved a greater punishment, and justice itself requires this in principle. But since He intended to join mercy with justice, He sentences the man whose offenses were very great to a punishment less than he deserved. In this way, He teaches us that even while we suffer, we should show great consideration.

After mentioning the ancient law and recognizing all of it, He again shows that it is not our brother who has done these deeds, but the evil one. For this reason He also added, "But I say to you, that you resist not the evil one." He did not say, "Resist not your brother," but, "the evil one," showing that men dare to act this way because of his prompting. In this way He relaxes and secretly removes most of our anger against the aggressor, by transferring the blame to another.

What then? someone says, should we not resist the evil one? We certainly should, but not in this way. We should do it as He commanded, by giving ourselves up to suffer wrongfully. For in this way you will overcome him. One fire is not put out by another fire, but by water. And to show you that, even under the old law, the one who suffers is the one who really prevails, and the one who wins the crown, look carefully at what happens, and you will see that his advantage is great. For the one who begins with unjust acts ends up destroying the eyes of both, his neighbor's and his own. Therefore he is rightly hated by all, and countless accusations are brought against him. But the one who has been injured, even after he gives equal retaliation, has done nothing so terrible. Therefore many sympathize with him, because he is free from that offense even after he has retaliated. And though the disaster is equal for both parties, the judgment passed on it is not equal, either with God or with people. It seems, then, that in the end the disaster is not equal either.

At the beginning, He said that whoever is angry with his brother without a cause, and whoever calls him a fool, will be in danger of hell fire. But here He requires even greater self-control. He commands the person who suffers wrong not only to remain quiet, but even to be more ready in return, by offering the other cheek.

And He says this not as making a law only about this kind of blow, but also as teaching what kind of forbearance we should practice in all our other trials. For just as when He says, "Whoever calls his brother fool is in danger of hell," He speaks not only of this word, but also of all reviling, so here also He is making a law, not only for bearing it bravely when struck, but that we should remain undisturbed whatever we suffer. Because of this, there He singled out the most extreme insult, and here He has set down what seems to be the most shameful of all blows, the blow on the cheek, so full of insolence. And He commands this with regard both for the one who strikes and for the one who is struck. For the one who is insulted will not think that he suffers any harm, if he has been trained in self-restraint. No, he will not even feel the insult, since he is striving rather for a prize than as receiving a blow. And the one who gives the insult will be made ashamed, and will not add a second blow, even if he is fiercer than any wild beast. Yes, rather, he will heartily condemn himself for the first one. For nothing so restrains wrongdoers as when the injured bear what is done with gentleness. And it not only restrains them from rushing onward, but also works on them to repent for what has already happened, and in wonder at such forbearance to draw back. And it makes them more our own, and causes them to be slaves, not merely friends, instead of haters and enemies. But avenging oneself does exactly the opposite. For it both disgraces each of the two, and makes them worse, and raises their anger into a greater flame. Yes, often the end of it is nothing less than death itself, going on from bad to worse. Therefore He not only forbade you to be angry when struck, but even commanded you to satisfy the other's desire, so that the first blow may not appear to have happened to you against your will. For in this way, however lost to shame he may be, you will be able to strike him with a deadly blow, more than if you had struck him with your hand. Or if his shamelessness is still greater, you will make him gentle in the same measure.

And if anyone wants to take you to court and take your coat, let him have your cloak also. Matthew 5:40

He wants us to show this kind of patience not only when we are struck, but also when our possessions are involved. Therefore, He uses the same strong example again. In other words, just as in the other case He commands us to win by enduring suffering, so here also He tells us to let ourselves lose more than the wrongdoer expected. However, He did not say it in a simple way, but added something to make it stronger. He did not say, "Give your cloak to the one who asks you for it," but, "Give it to the one who would sue you at the law," that is, if he drags you into court and causes you trouble.

And just as, after He told us not to call another person a fool, and not to be angry without cause, He went on to ask for more by commanding us to offer the other cheek also, so here, after saying, "Agree with your adversary," He again expands the command. For now He tells us not only to give what the other person wants, but even to show even greater generosity.

What then? Someone may say, “Am I supposed to go around naked?” We would not be naked if we obeyed these sayings exactly. Instead, we would be clothed even more fully than anyone else. First, no one would attack people with this kind of character. Next, if it happened that someone was so savage and harsh as to go even that far, many more people would be found to clothe the one who acted with such self-denial. They would give not only garments, but even their own flesh, if that were possible.

Further, even if a person had to go naked because of this kind of self-denial, even that would not be a disgrace. Adam too was naked in paradise, in Genesis 2:25, and he was not ashamed. Isaiah was naked and barefoot, in Isaiah 20:2-3, and he was more glorious than all the Jews. Joseph also, in Genesis 39:12, when he stripped off his garment, then shone more brightly than ever. For being naked in this way is not evil. But being clothed as we now are, in costly garments, is both disgraceful and ridiculous. For this reason, as you see, those people received praise from God, but these people He blames, both through prophets and through apostles.

Therefore, let us not think His commands are impossible. No. Besides being beneficial, they are very easy if we are sober-minded. And their benefit is so great that they are a great help, not only to ourselves, but also to those who treat us badly. Their excellence is chiefly seen in this: while they lead us to suffer wrong, they also, by the same means, teach those who do the wrong to control themselves. For while such a person thinks it is a great thing to take what belongs to others, you show him that, for you, it is easy to give even what he did not ask for. While you put generosity against his smallness of soul, and wise self-control against his greed, think about what a lesson he will receive. He is taught, not by words, but by actual deeds, to despise vice and to seek virtue.

For God wants us to be profitable not to ourselves alone, but to all our neighbors as well. Now if you give, and do not sue, you have sought your own advantage only. But if you give him some other thing also, you have made him better too, and so sent him away. Salt is of this kind, and this is what He would have them be, since it both renews itself and keeps all other bodies with which it may be joined. Light is of this kind too, for it shows things both to a man himself and to all others. Since then He has set you in the rank of these things, help likewise the one who is sitting in darkness, and teach him that even before he took nothing by force. Persuade him that he has done no wrong. Yes, for in this way you yourself also will be held in greater respect and reverence, if you show that you gave freely and were not robbed. Therefore, through your moderation, turn his sin into an occasion for your own generosity.

And if you think this is a great thing, wait, and you will clearly see that you still have not reached perfection. For even here He does not stop with you, as He lays down the laws of patient endurance, but He goes even further, saying,

If anyone forces you to go one mile, go with him two miles. Matthew 5:41

Do you see how great self-denial is? At least you can see it in this: after giving your tunic and your cloak, even if your enemy wants to use your bare body for hardships and labor, even then, He says, you must not forbid him. For He wants us to hold all things in common, both our bodies and our possessions, both with those who are in need and with those who insult us. For the latter comes from courage, and the former from mercy.

Because of this, He said, "If anyone forces you to go one mile, go with him two," again leading you to a higher level and commanding you to show the same kind of eager zeal.

For if the things He spoke about at the beginning, though they are far less than these, have such great blessings declared over them, think about what kind of share awaits those who properly do these things. Think also about what they become even before receiving their rewards, while in a human body that can suffer they gain complete freedom from passion. For when insults, blows, and the loss of their property do not trouble them, and they do not give in to any such thing, but instead greatly increase their endurance, consider what kind of training their soul is receiving.

For this reason, in this matter also, He has commanded us to act as we do about blows and about our possessions. For why, He says, do I mention insult and property? Even if someone wants to use your own body parts for hard and tiring labor, and to do so unjustly, you should still overcome and go beyond his unjust demand.

To compel means this: to drag someone unjustly, without any reason, and in a way that shows contempt. Nevertheless, be ready for this also in your place, so that you may suffer even more than the other person would like to do to you.

Give to the one who asks you, and do not turn away from the one who wants to borrow from you. Matthew 5:42

These last things are less than what came before. But do not be amazed, because He always does this, mixing small things with great ones. And if these things are small compared with those, then let those people listen who take other people's goods, who spend their own wealth on harlots, and who light for themselves a double fire, both by unjust income and by harmful spending.

But by borrowing here, He does not mean a loan made with interest. He means only the use of something. And elsewhere He goes even further, saying that we should give to people from whom we do not expect to receive anything back.

You have heard that it was said, "You shall love your neighbor and hate your enemy." But I say to you, love your enemies, and pray for those who mistreat you. Bless those who curse you, and do good to those who hate you. Then you may become like your Father who is in Heaven. For He makes His sun rise on the evil and on the good, and sends rain on the just and on the unjust.

See how He has placed the very highest point on our good deeds. For this is why He teaches us not only to endure a blow, but also to offer the other cheek; not only to give the cloak along with the coat, but also to go two miles with the one who forces you to go one. He does this so that you may readily accept what is far greater than these things. But someone may ask, what is greater than these? It is not even counting as an enemy the person who does these things. Or rather, there is something even greater than this. For He did not say, do not hate, but love. He did not say, do not injure, but do good.

And if anyone looks carefully, he will see that even more has been added to these things, and it is much greater than they are. For He did not simply command us to love, but also to pray.

Do you see how many steps He has ascended, and how He has set us on the very summit of virtue? Indeed, notice it, counting from the beginning. A first step is not to begin with injustice. A second is, after he has begun, to defend oneself by equal retaliation. A third is not to do to him who is troubling us the same thing that one has suffered, but to be quiet. A fourth is even to give oneself up to suffer wrongfully. A fifth is to give up even more than the other, who did the wrong, wishes. A sixth is not to hate him who has done so. A seventh is even to love him. An eighth is also to do him good. A ninth is to entreat God Himself on his behalf. Do you see what a height of self-command this is? Therefore the reward it has is glorious too, as we see. That is, because the thing commanded was great, and needed a fervent soul and much earnestness, He appoints for it such a reward also, as for none of the former. For He does not mention here the earth, as with respect to the meek; nor comfort and mercy, as with regard to the mourners and the merciful; nor the kingdom of heaven; but that which was more thrilling than all: our becoming like God, in such a way as men might become so. For He says, "That ye may become like your Father which is in Heaven."

And notice, I ask you, how neither here nor in the earlier parts does He call Him His own Father. In that earlier place, when He was speaking about oaths, He calls Him God and a great King. But here He calls Him their Father. He does this because He was saving what He had to say about these matters for the proper time.

5. Then He brings the comparison even closer and says,

Because He makes His sun rise on the evil and on the good, and sends rain on the just and the unjust. Matthew 5:45

For He too, far from hating, as He says, even pours benefits on those who insult Him. Yet surely the cases are not alike in any way, not only because His benefits are far greater, but also because of the excellence of His dignity. For you are despised by your fellow slave, but He by His slave, who has also received ten thousand benefits from Him. And you indeed give words, by praying for him, but He gives deeds, very great and marvelous ones, kindling the sun and giving the yearly rains. Nevertheless, even so, I grant you to be my equal, in the way that it is possible for a man to be.

Do not hate the person who wrongs you. He is bringing you such great benefits and leading you to such great honor. Do not curse the one who mistreats you. If you do, you have gone through the hard work, but you are robbed of the fruit. You will bear the loss, but lose the reward. That is the greatest foolishness: to endure what is harder, but not endure what is easier. But someone may ask, "How is this possible?" You have seen God become man, come down so low, and suffer so much for your sake. Do you still ask and doubt how it is possible to forgive your fellow servants for the wrongs they do? Do you not hear Him on the cross saying, "Forgive them, for they do not know what they are doing"? Luke 23:34 Do you not hear Paul when he says, "He who has gone up on high, and is sitting at the right hand, intercedes for us"? Romans 8:34 Do you not see that even after the cross, and after He had been taken up, He sent the apostles to the Jews who had killed Him, to bring them His countless blessings, even though the apostles were going to suffer countless terrors at their hands?

6. But have you been greatly wronged? No. What have you suffered like your Lord, who was bound, beaten with whips and rods, spat on by servants, and endured death, even the most shameful of all deaths, after showing countless acts of kindness? And even if you have been greatly wronged, for that very reason, more than anything else, do good to the one who wronged you. Then you will both make your own crown more glorious and set your brother free from the worst sickness. For doctors also, when they are kicked and shamefully treated by the insane, pity them most of all at that time, and take steps for their complete healing, knowing that the insult comes from the extremity of their disease. Now I tell you to have the same attitude toward those who are plotting against you, and to treat in this way those who are injuring you. For they, above all, are the ones who are sick. They are the ones suffering all this violence. So deliver him from this grievous dishonor, and help him let go of his anger, and set him free from that cruel demon, wrath. Yes, if we see people possessed by demons, we weep for them; we do not try to become possessed ourselves also.

Now let us do the same with those who are angry. In truth, people in a rage are like those who are possessed. Or rather, they are even more miserable, because they are mad and know it. Therefore, their frenzy has no excuse. So do not trample on the one who has fallen. Instead, pity him. For if we see someone troubled with bile, blinded and dizzy, and struggling to throw up this harmful sickness, we reach out a hand and keep supporting him through his struggle. Even if we stain our clothes, we do not care. We seek only one thing: how we may free him from this painful distress. So let us do this with angry people also. Let us keep holding them up while they are, as it were, vomiting and struggling. And let us not let them go until they have cast off all their bitterness. Then they will feel the greatest thankfulness toward you. When they are calm, they will clearly know how great a trouble you have rescued them from.

But why should I speak only of the thanks you will get from him? For God will immediately crown you and repay you with countless honors, because you have freed your brother from a serious disease. And that brother too will honor you like a master, always respecting your patience.

Do you not see the women who are in labor, how they bite those standing by, and are not pained? Or rather, they are pained, but bear it bravely, and sympathize with those who are in sorrow and are torn by those pangs. You also should imitate these women, and do not prove softer than women. For after these women have brought forth—for these men are more weak-minded than women—then they will know that you are a man by comparison. of Heaven?

9. What then do we deserve, when we are commanded to imitate God, and perhaps in a way do not even equal the tax collectors? For if loving those who love us is what tax collectors, sinners, and Gentiles do, then when we do not even do this—and we do not do it, as long as we envy our brothers who are in honor—what punishment will we not incur? We are commanded to surpass the scribes, yet we take our place below the Gentiles. How then shall we see the kingdom, I ask you? How shall we set foot on that holy threshold, when we do not surpass even the tax collectors? For this He quietly signified when He said, "Do not even the tax collectors do the same?"

And this is something we should especially admire in His teaching: in each case, He describes the rewards of these struggles very fully. He speaks of seeing God, inheriting the kingdom of heaven, becoming sons of God, becoming like God, receiving mercy, being comforted, and gaining a great reward. But whenever He must mention painful things, He does so in a gentle way. For example, in all these sentences, He mentions hell by name only once. In some other cases too, He corrects the listener with restraint, as if He were speaking more to shame him than to threaten him. This is what He does when He says, "Do not even the publicans do the same?" and, "If the salt has lost its savor," and, "He shall be called least in the kingdom of heaven."

And there are places where He presents the sin itself as the punishment, leaving the listener to understand how severe the punishment is. For example, when He says, "he has committed adultery with her in his heart," and, "he that puts away causes her to commit adultery," and, "That which is more than these is of the evil one." For those who have understanding, instead of mentioning the punishment, the greatness of the sin itself is enough to correct them.

Therefore, here He also brings up the heathens and the tax collectors. By the kind of people they are, He puts the disciple to shame. Paul did this too, when he said, "Do not sorrow, even as the rest who have no hope," in 1 Thessalonians 4:13, and, "Even as the Gentiles who do not know God," in 1 Thessalonians 4:5.

And to show that He does not require anything too difficult, but only a little more than what was usual, He says,

Do not even the Gentiles do the same? Matthew 5:47 Yet even so, He does not stop the discussion there, but ends it with His rewards and those good hopes, saying,

Therefore, be perfect, just as your heavenly Father is perfect.

And all through His teaching, He often uses the name "heaven," and by that very word He fully lifts their minds upward. For at that time, somehow, they were still somewhat weak and dull.

10. So then, keeping in mind everything that has been said, let us show great love even toward our enemies. And let us throw away that ridiculous habit that many of the more careless people give in to: waiting for the people they meet to speak first. They have no eagerness for what brings a great blessing, but they chase after what is ridiculous.

Why, then, do you not speak to him first now? "Because he is waiting for that," someone replies. No, for that very reason most of all, you should have gone quickly to him, so that you might win the crown. "No," he says, "since that was his purpose." And what could be worse than this foolishness? In other words, he says, "Because this was his purpose—to become the cause of a reward for me—I will not do what he has suggested." Now if he speaks to you first, you gain nothing, even if you answer him. But if you are the first to go quickly and speak to him, you have turned his pride to your own profit, and in a way gathered abundant fruit from his stubbornness. What is this, then, but complete foolishness? We are able to gain so much from a few words, yet we give up the profit. And while condemning him, we fall into the very same thing ourselves. For if you blame him for this, that he waits for another person to speak first, why do you copy the very thing you accuse? Why do you imitate as something good what you said was evil? Do you see that nothing is more senseless than a man who keeps company with wickedness? Therefore, I beg you, let us flee this evil and ridiculous practice. Yes, this plague has destroyed countless friendships and has produced many acts of hostility.

For this reason, then, let us go ahead of them. Since we are commanded to take blows, to be forced to go on a journey, to be stripped by enemies, and to endure it, what excuse for leniency would we deserve if we showed such great quarrelsomeness in a mere form of address?

11. But someone says, "We are looked down on and spit on as soon as we give this up to him." And so, in order that a man may not despise you, will you offend God? And so that your mad fellow servant may not despise you, will you despise the Lord, who has given you such great benefits? No. If it is wrong for your equal to despise you, how much more wrong is it for you to despise the God who made you?

And along with this, consider that other point also: when he despises you, at that very moment he is working to obtain a greater reward for you. Since for God's sake you submit to it, because you have listened to His laws. And to what kind of honor is this not equal? To how many diadems? Let it be my portion both to be insulted and despised for God's sake, rather than to be honored by all kings. For nothing, nothing is equal to this glory.

So then, let us aim for this, in the way He Himself commanded. Let us pay no attention to human things, but show perfect self-control in everything, and so guide our own lives. For in this way, even now, from this very moment, we will enjoy the good things of heaven and the crowns that are there. We will live among people as angels do, going about on the earth like the angelic powers, and remaining separate from every lust and all turmoil.

And along with all these things, we will also receive the blessings that cannot be spoken. May we all attain them by the grace and love for mankind of our Lord Jesus Christ, to whom be glory, power, and worship, together with the unoriginate Father, and the Holy and Good Spirit, now and always, forever and ever. Amen.