{"collection":"chr","html_url":"https://unchartedknowledge.5gfusion.net/browse/chr/ecf/110/1100027.htm","path":"chr/ecf/110/1100027.htm","source_url":"https://sacred-texts.com/chr/ecf/110/1100027.htm","text":"\u201cTake heed that ye do not your alms 815 before men, to be seen of them.\u201d\nHe roots out in what remains the most tyrannical passion of all, the rage and madness with respect to vainglory, which springs up in them that do right. For at first He had not at all discoursed about it; it being indeed superfluous, before He had persuaded them to do any of the things which they ought, to teach in which way they should practise and pursue them.\nBut after He had led them on to self-command, then He proceeds to purge away also the alloy which secretly subsists with it. For this disease is by no means of random birth; but when we have duly performed many of the commandments.\nIt behooved therefore first to implant virtue, and then to remove the passion which mars its fruit.\nAnd see with what He begins, with fasting, and prayer, and almsgiving: for in these good deeds most especially it is wont to make its haunt. The Pharisee, for instance, was hereby puffed up, who saith, \u201cI fast twice a week, I give tithes of my substance.\u201d 816 And he was vainglorious too in his very prayer, making it for display. For since there was no one else present, he pointed himself out to the publican, 817 saying, \u201cI am not as the rest of men, nor even as this publican.\u201d 818\nAnd mark how Christ began, as though He were speaking of some wild beast, hard to catch, and crafty to deceive him who was not very watchful. Thus, \u201ctake heed,\u201d saith He, \u201cas to your alms.\u201d So Paul also speaks to the Philippians; \u201cBeware of dogs.\u201d 819 And with reason, for 820 the evil beast comes in upon us secretly, and without noise puffs all away, and unobservedly carries out all that is within.\nForasmuch then as He had made much discourse about almsgiving, and brought forward God, \u201cWho maketh His sun to rise on the evil and the good,\u201d 821 and by motives from all quarters had urged them on to this, and had persuaded them to exult in the abundance of their giving; He finishes by taking away also all things that encumber this fair olive tree. For which same cause He saith, \u201cTake heed that ye do not your alms before men,\u201d for that which was before mentioned, is \u201cGod\u2019s\u201d almsgiving.\np. 128\n2. And when He had said, \u201cnot to do it before men,\u201d He added, \u201cto be seen of them.\u201d And though it seems as if the same thing were said a second time, yet if any one give particular attention, it is not the same thing, but one is different from the other; and it hath great security, and unspeakable care and tenderness. For it may be, both that one doing alms before men may not do it to be seen of them, and again that one not doing it before men may do it to be seen of them. Wherefore it is not simply the thing, but the intent, which He both punishes and rewards. And unless such exactness were employed, this would make many more backward about the giving of alms, because it is not on every occasion altogether possible to do it secretly. For this cause, setting thee free from this restraint, He defines both the penalty and the reward not by the result of the action, but by the intention of the doer.\nThat is, that thou mayest not say, \u201cWhat? am I then the worse, should another see?\u201d\u2014\u201cit is not this,\u201d saith He, \u201cthat I am seeking, but the mind that is in thee, and the tone of what thou doest.\u201d For His will is to bring our soul altogether into frame, and to deliver it from every disease. Now having, as you see, forbidden men\u2019s acting for display, and having taught them the penalty thence ensuing, namely, to do it vainly, and for nought, He again rouses their spirits by putting them in mind of the Father, and of Heaven, that not by the loss alone He might sting them, but also shame them by the recollection of Him who gave them being.\n\u201cFor ye have no reward,\u201d saith He, \u201cwith your Father which is in Heaven.\u201d 822\nNor even at this did He stop, but proceeds yet further, by other motives also increasing their disgust. For as above He set forth publicans and heathens, by the quality of the person shaming their imitators, so also in this place the hypocrites.\n\u201cTherefore when thou doest thine alms,\u201d saith He, \u201cdo not sound a trumpet before thee, as the hypocrites do.\u201d 823\nNot that they had trumpets, but He means to display the greatness of their frenzy, by the use of this figure of speech, deriding and making a show 824 of them hereby.\nAnd well hath He called them \u201chypocrites\u201d for the mask was of mercy, but the spirit of cruelty and inhumanity. For they do it, not because they pity their neighbors, but that they themselves may enjoy credit; and this came of the utmost cruelty; while another was perishing with hunger, to be seeking vainglory, and not putting an end to his suffering.\nIt is not then the giving alms which is required, but the giving as one ought, the giving for such and such an end. 825\nHaving then amply derided those men, and having handled them so, that the hearer should be even ashamed of them, He again corrects thoroughly the mind which is so distempered: and having said how we ought not to act, He signifies on the other hand how we ought to act. How then ought we to do our alms? 826\n\u201cLet not thy left hand know,\u201d saith He, \u201cwhat thy right hand doeth.\u201d 827\nHere again His enigmatical meaning is not of the hands, but He hath put the thing hyperbolically. As thus: \u201cIf it can be,\u201d saith He, \u201cfor thyself not to know it, let this be the object of thine endeavor; that, if it were possible, it may be concealed from the very hands that minister.\u201d It is not, as some say, that we should hide it from wrong-headed 828 men, for He hath here commanded that it should be concealed from all.\nAnd then the reward too; consider how great it is. For after He had spoken of the punishment from the one, He points out also the honor derived from the other; from either side urging them, and leading them on to high lessons. Yea, for He is persuading them to know that God is everywhere present, and that not by our present life are our interests limited, but a yet more awful tribunal will receive us when we go hence, and the account of all our doings, and honors, and punishments: and that no one will be hid in doing anything either great or small, though he seem to be hid from men. For all this did He darkly signify, when He said,\n\u201cThy Father which seeth in secret shall reward thee openly.\u201d 829\nSetting for him a great and august assemblage of spectators, and what He desires, that very thing bestowing on him in great abundance. \u201cFor what,\u201d saith He, \u201cdost thou wish? is it not to have some to be spectators of what is going on? Behold then, thou hast some; not angels, nor archangels, but the God of all.\u201d And if thou desire to have men also as spectators, neither of this desire doth He deprive thee at the fitting season, but rather in greater abundance affords it p. 129 unto thee. For, if thou shouldest now make a display, thou wilt be able to make it to ten only, or twenty, or (we will say) a hundred persons: but if thou take pains to lie hid now, God Himself will then proclaim thee in the presence of the whole universe. Wherefore above all, if thou wilt have men see thy good deeds, hide them now, that then all may look on them with the more honor, God making them manifest, and extolling them, and proclaiming them before all. Again, whereas now they that behold will rather condemn thee as vainglorious; when they see thee crowned, so far from condemning, they will even admire thee, all of them. When therefore by waiting a little, thou mayest both receive a reward, and reap greater admiration; consider what folly it is to cast thyself out of both these; and while thou art seeking thy reward from God, and while God is beholding, to summon men for the display of what is going on. Why, if display must be made of our love, to our Father above all should we make it; and this most especially, when our Father hath the power both to crown and to punish.\nAnd let me add, even were there no penalty, it were not meet for him who desires glory, to let go this our theatre, and take in exchange that of men. For who is there so wretched, as that when the king was hastening to come and see his achievements, he would let him go, and make up his assembly of spectators of poor men and beggars? For this cause then, He not only commands to make no display, but even to take pains to be concealed: it not being at all the same, not to strive for publicity, and to strive for concealment.\n3. \u201cAnd when ye pray,\u201d saith He, \u201cye shall not be as the hypocrites, for they love to pray standing in the synagogues, and in the corners of the streets. Verily I say unto you, they have their reward.\u201d 830\n\u201cBut thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret.\u201d 831\nThese too again He calls \u201chypocrites,\u201d and very fitly; for while they are feigning to pray to God, they are looking round after men; wearing the garb not of suppliants, but of ridiculous persons. For he, who is to do a suppliant\u2019s office, letting go all other, looks to him alone, who hath power to grant his request. But if thou leave this one, and go about wandering and casting around thine eyes everywhere, thou wilt depart with empty hands. For this was thine own will. Wherefore He said not, \u201csuch shall not receive a reward,\u201d but, \u201cthey have it out:\u201d that is, they shall indeed receive one, but from those of whom they themselves desire to have it. For God wills not this: He rather for His part was willing to bestow on men the recompence that comes from Himself; but they seeking that which is from men, can be no longer justly entitled to receive from Him, for whom they have done nothing.\nBut mark, I pray thee, the lovingkindness of God, in that He promises to bestow on us a reward, even for those good things which we ask of Him.\nHaving then discredited them, who order not this duty as they ought, both from the place and from their disposition of mind, and having shown that they are very ridiculous: He introduces the best manner of prayer, and again gives the reward, saying, \u201cEnter into thy closet.\u201d\n\u201cWhat then,\u201d it may be said, \u201cought we not to pray in church?\u201d Indeed we ought by all means, but in such a spirit as this. Because everywhere God seeks the intention of all that is done. Since even if thou shouldest enter into thy closet, and having shut the door, shouldest do it for display, the doors will do thee no good.\nIt is worth observing in this case also, how exact the definition, which He made when He said, \u201cThat they may appear unto men.\u201d So that even if thou shut the doors, this He desires thee duly to perform, rather than the shutting of the doors, even to shut the doors of the mind. For as in everything it is good to be freed from vainglory, so most especially in prayer. For if even without this, we wander and are distracted, when shall we attend unto the things which we are saying, should we enter in having this disease also? And if we who pray and beseech attend not, how do we expect God to attend?\n4. But yet some there are, who after such and so earnest charges, behave themselves so unseemly in prayer, that even when their person is concealed, they make themselves manifest to all by their voice, crying out disorderly, 832 and rendering themselves objects of ridicule both by gesture and voice. Seest thou not that even in a market place, should any one come up doing like this, and begging clamorously, he wilt drive away him whom he is petitioning; but if quietly, and with the proper gesture, then he rather wins over him that can grant the favor?\np. 130\nLet us not then make our prayer by the gesture of our body, nor by the loudness of our voice, but by the earnestness of our mind: neither with noise and clamor and for display, so as even to disturb those that are near us, but with all modesty, 833 and with contrition in the mind, and with inward tears.\nBut art thou pained in mind, and canst not help crying aloud? yet surely it is the part of one exceedingly pained to pray and entreat even as I have said. Since Moses too was pained, and prayed in this way and was heard; for this cause also God said unto him, \u201cWherefore criest thou unto me.\u201d 834 And Hannah too again, her voice not being heard, accomplished all she wished, forasmuch as her heart cried out. 835 But Abel prayed not only when silent, but even when dying, and his blood sent forth a cry more clear than a trumpet. 836\nDo thou also then groan, even as that holy one, I forbid it not. \u201cRend,\u201d as the prophet commanded, 837 \u201cthine heart, and not thy garments.\u201d Out of deeps call upon God, for it is said, \u201cOut of the depths have I cried to Thee, O Lord.\u201d 838 From beneath, out of the heart, draw forth a voice, make thy prayer a mystery. Seest thou not that even in the houses of kings all tumult is put away, and great on all sides is the silence? Do thou also therefore, entering as into a palace,\u2014not that on the earth, but what is far more awful than it, that which is in heaven,\u2014show forth great seemliness. Yea, for thou art joined to the choirs of angels, and art in communion with archangels, and art singing with the seraphim. And all these tribes show forth much goodly order, singing with great awe that mystical strain, and their sacred hymns to God, the King of all. With these then mingle thyself, when thou art praying, and emulate their mystical order.\nFor not unto men art thou praying, but to God, who is everywhere present, who hears even before the voice, who knows the secrets of the mind. If thou so pray, great is the reward thou shalt receive.\n\u201cFor thy Father,\u201d saith He, \u201cwho seeth in secret, shall reward thee openly.\u201d 839\nHe said not, \u201cshall freely give thee,\u201d but, \u201cshall reward thee;\u201d yea, for He hath made Himself a debtor to thee, and even from this hath honored thee with great honor. For because He Himself is invisible, He would have thy prayer be so likewise.\n5. Then He speaks even the very words of the prayer.\n\u201cWhen ye pray,\u201d saith He, \u201cuse no vain repetitions, even as the heathen do.\u201d 840\nYou see that when He was discoursing of almsgiving, He removed only that mischief which comes of vainglory, and added nothing more; neither did He say whence one should give alms; as from honest labor, and not from rapine nor covetousness: this being abundantly acknowledged among all. And also before that, He had thoroughly cleared up this point, when He blessed them \u201cthat hunger after righteousness.\u201d\nBut touching prayer, He adds somewhat over and above; \u201cnot to use vain repetitions.\u201d And as there He derides the hypocrites, so here the heathen; shaming the hearer everywhere most of all by the vileness of the persons. For since this, in most cases, is especially biting and stinging, I mean our appearing to be likened to outcast persons; by this topic He dissuades them; calling frivolousness, here, by the name of \u201cvain repetition:\u201d as when we ask of God things unsuitable, kingdoms, and glory, and to get the better of enemies, and abundance of wealth, and in general what does not at all concern us.\n\u201cFor He knoweth,\u201d saith He, \u201cwhat things ye have need of.\u201d 841\nAnd herewith He seems to me to command in this place, that neither should we make our prayers long; long, I mean, not in time, but in the number and length of the things mentioned. For perseverance indeed in the same requests is our duty: His word being, \u201ccontinuing instant in prayer.\u201d 842\nAnd He Himself too, by that example of the widow, who prevailed with the pitiless and cruel ruler, by the continuance of her intercession; 843 and by that of the friend, who came late at night time, and roused the sleeper from his bed, 844 not for his friendship\u2019s, but for his importunity\u2019s sake; what did He, but lay down a law, that all should continually make supplication unto Him? He doth not however bid us compose a prayer of ten thousand clauses, and so come to Him and merely repeat it. For this He obscurely signified when He said, \u201cThey think that they shall be heard for their much speaking.\u201d\n\u201cFor He knoweth,\u201d saith He, \u201cwhat things ye have need of.\u201d And if He know, one may say, what we have need of, wherefore must we pray? Not to instruct Him, but to prevail with Him; to be made intimate with Him, by continuance in supplication; to be humbled; to be reminded of thy sins.\np. 131\n6. \u201cAfter this manner, therefore, pray ye,\u201d saith He: \u201cOur Father, which art in heaven.\u201d 845\nSee how He straightway stirred up the hearer, and reminded him of all God\u2019s bounty in the beginning. For he who calls God Father, by him both remission of sins, and taking away of punishment, and righteousness, and sanctification, and redemption, and adoption, and inheritance, and brotherhood with the Only-Begotten, and the supply of the Spirit, are acknowledged in this single title. For one cannot call God Father, without having attained to all those blessings. Doubly, therefore, doth He awaken their spirit, both by the dignity of Him who is called on, and by the greatness of the benefits which they have enjoyed. But when He saith, \u201cin Heaven,\u201d He speaks not this as shutting up God there, but as withdrawing him who is praying from earth, and fixing him in the high places, and in the dwellings above.\nHe teaches, moreover, to make our prayer common, in behalf of our brethren also. For He saith not, \u201cmy Father, which art in Heaven,\u201d but, \u201cour Father,\u201d offering up his supplications for the body in common, and nowhere looking to his own, but everywhere to his neighbor\u2019s good. And by this He at once takes away hatred, and quells pride, and casts out envy, and brings in the mother of all good things, even charity, and exterminates the inequality of human things, and shows how far the equality reaches between the king and the poor man, if at least in those things which are greatest and most indispensable, we are all of us fellows. For what harm comes of our kindred below, when in that which is on high we are all of us knit together, and no one hath aught more than another; neither the rich more than the poor, nor the master than the servant, neither the ruler than the subject, nor the king than the common soldier, nor the philosopher than the barbarian, nor the skillful than the unlearned? For to all hath He given one nobility, having vouchsafed to be called the Father of all alike.\n7. When therefore He hath reminded us of this nobility, and of the gift from above, and of our equality with our brethren, and of charity; and when He hath removed us from earth, and fixed us in Heaven; let us see what He commands us to ask after this. Not but, in the first place, even that saying alone is sufficient to implant instruction in all virtue. For he who hath called God Father, and a common Father, would be justly bound to show forth such a conversation, as not to appear unworthy of this nobility, and to exhibit a diligence proportionate to the gift. Yet is He not satisfied with this, but adds, also another clause, thus saying,\nWorthy of him who calls God Father, is the prayer to ask nothing before the glory of His Father, but to account all things secondary to the work of praising Him. For \u201challowed\u201d is glorified. For His own glory He hath complete, and ever continuing the same, but He commands him who prays to seek that He may be glorified also by our life. Which very thing He had said before likewise, \u201cLet your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.\u201d 846 Yea, and the seraphim too, giving glory, said on this wise, \u201cHoly, holy, holy.\u201d 847 So that \u201challowed\u201d means this, viz. \u201cglorified.\u201d That is, \u201cvouchsafe,\u201d saith he, \u201cthat we may live so purely, that through us all may glorify Thee.\u201d Which thing again appertains unto perfect self-control, to present to all a life so irreprehensible, that every one of the beholders may offer to the Lord the praise due to Him for this.\n\u201cThy kingdom come.\u201d 848\nAnd this again is the language of a right-minded child, not to be rivetted to things that are seen, neither to account things present some great matter; but to hasten unto our Father, and to long for the things to come. And this springs out of a good conscience, and a soul set free from things that are on earth. This, for instance, Paul himself was longing after every day: wherefore he also said, that \u201ceven we ourselves, who have the first-fruits of the Spirit, groan, waiting for an adoption, the redemption of our body.\u201d 849 For he who hath this fondness, 850 can neither be puffed up by the good things of this life, nor abashed by its sorrows; but as though dwelling in the very heavens, is freed from each sort of irregularity. 851\n\u201cThy will be done in earth, as it is in Heaven.\u201d\nBehold a most excellent train of thought! in that He bade us indeed long for the things p. 132 to come, and hasten towards that sojourn; and, till that may be, even while we abide here, so long to be earnest in showing forth the same conversation as those above. For ye must long, saith He, for heaven, and the things in heaven; however, even before heaven, He hath bidden us make the earth a heaven and do and say all things, even while we are continuing in it, as having our conversation there; insomuch that these too should be objects of our prayer to the Lord. For there is nothing to hinder our reaching the perfection of the powers above, because we inhabit the earth; but it is possible even while abiding here, to do all, as though already placed on high. What He saith therefore is this: \u201cAs there all things are done without hindrance, and the angels are not partly obedient and partly disobedient, but in all things yield and obey (for He saith, \u2018Mighty in strength, performing His word\u2019); 852 so vouchsafe that we men may not do Thy will by halves, but perform all things as Thou willest.\u201d\nSeest thou how He hath taught us also to be modest, by making it clear that virtue is not of our endeavors only, but also of the grace from above? And again, He hath enjoined each one of us, who pray, to take upon himself the care of the whole world. For He did not at all say, \u201cThy will be done\u201d in me, or in us, but everywhere on the earth; so that error may be destroyed, and truth implanted, and all wickedness cast out, and virtue return, and no difference in this respect be henceforth between heaven and earth. \u201cFor if this come to pass,\u201d saith He, \u201cthere will be no difference between things below and above, separated as they are in nature; the earth exhibiting to us another set of angels.\u201d\n8. \u201cGive us this day our daily bread.\u201d 853\nWhat is \u201cdaily bread\u201d? That for one day. 854\nFor because He had said thus, \u201cThy will be done in earth as it is in heaven,\u201d but was discoursing to men encompassed with flesh, and subject to the necessities of nature, and incapable of the same impassibility with the angels:\u2014while He enjoins the commands to be practised by us also, even as they perform them; He condescends likewise, in what follows, to the infirmity of our nature. Thus, \u201cperfection of conduct,\u201d saith He, \u201cI require as great, not however freedom from passions; no, for the tyranny of nature permits it not: for it requires necessary food.\u201d But mark, I pray thee, how even in things that are bodily, that which is spiritual abounds. For it is neither for riches, nor for delicate living, nor for costly raiment, nor for any other such thing, but for bread only, that He hath commanded us to make our prayer. And for \u201cdaily bread,\u201d so as not to \u201ctake thought for the morrow.\u201d 855 Because of this He added, \u201cdaily bread,\u201d that is, bread for one day.\nAnd not even with this expression is He satisfied, but adds another too afterwards, saying, \u201cGive us this day;\u201d so that we may not, beyond this, wear ourselves out with the care of the following day. For that day, the interval 856 before which thou knowest not whether thou shalt see, wherefore dost thou submit to its cares?\nThis, as He proceeded, he enjoined also more fully, saying, \u201cTake no thought for the morrow.\u201d He would have us be on every hand unencumbered and winged for flight, yielding just so much to nature as the compulsion of necessity requires of us.\n9. Then forasmuch as it comes to pass that we sin even after the washing of regeneration, He, showing His love to man to be great even in this case, commands us for the remission of our sins to come unto God who loves man, and thus to say,\n\u201cForgive us our debts, as we also forgive our debtors.\u201d 857\nSeest thou surpassing mercy? After taking away so great evils, and after the unspeakable greatness of His gift, if men sin again, He counts them such as may be forgiven. For that this prayer belongs to believers, is taught us both by the laws of the church, and by the beginning of the prayer. For the uninitiated could not call God Father. If then the prayer belongs to believers, and they pray, entreating that sins may be forgiven them, it is clear that not even after the laver is the profit of repentance taken away. Since, had He not meant to signify this, He would not have made a law that we should so pray. Now He who both brings sins to p. 133 remembrance, and bids us ask forgiveness, and teaches how we may obtain remission and so makes the way easy; it is perfectly clear that He introduced this rule of supplication, as knowing, and signifying, that it is possible even after the font 858 to wash ourselves from our offenses; by reminding us of our sins, persuading us to be modest; by the command to forgive others, setting us free from all revengeful passion; while by promising in return for this to pardon us also, He holds out good hopes, and instructs us to have high views 859 concerning the unspeakable mercy of God toward man.\nBut what we should most observe is this, that whereas in each of the clauses He had made mention of the whole of virtue, and in this way had included also the forgetfulness of injuries (for so, that \u201cHis name be hallowed,\u201d is the exactness of a perfect conversation; and that \u201cHis will be done,\u201d declares the same thing again: and to be able to call God \u201cFather,\u201d is the profession of a blameless life; in all which things had been comprehended also the duty of remitting our anger against them that have transgressed): still He was not satisfied with these, but meaning to signify how earnest He is in the matter, He sets it down also in particular, and after the prayer, He makes mention of no other commandment than this, saying thus:\n\u201cFor if ye forgive men their trespasses, your heavenly Father also will forgive you.\u201d 860\nSo that the beginning is of us, and we ourselves have control over the judgment that is to be passed upon us. For in order that no one, even of the senseless, might have any complaint to make, either great or small, when brought to judgment; on thee, who art to give account, He causes the sentence to depend; and \u201cin what way soever thou hast judged for thyself, 861 in the same,\u201d saith He, \u201cdo I also judge thee.\u201d And if thou forgive thy fellow servant, thou shalt obtain the same favor from me; though indeed the one be not equal to the other. For thou forgivest in thy need, but God, having need of none: thou, thy fellow slave; God, His slave: thou liable to unnumbered charges; God, being without sin. But yet even thus doth He show forth His lovingkindness towards man.\nSince He might indeed, even without this, forgive thee all thine offenses; but He wills thee hereby also to receive a benefit; affording thee on all sides innumerable occasions of gentleness and love to man, casting out what is brutish in thee, and quenching wrath, and in all ways cementing thee to him who is thine own member.\nFor what canst thou have to say? that thou hast wrongfully endured some ill of thy neighbor? (For these only are trespasses, since if it be done with justice, the act is not a trespass.) But thou too art drawing near to receive forgiveness for such things, and for much greater. And even before the forgiveness, thou hast received no small gift, in being taught to have a human soul, and in being trained to all gentleness. And herewith a great reward shall also be laid up for thee elsewhere, even to be called to account for none of thine offenses.\nWhat sort of punishment then do we not deserve, when after having received the privilege, we betray our salvation? And how shall we claim to be heard in the rest of our matters, if we will not, in those which depend on us, spare our own selves?\n10. \u201cAnd lead us not into temptation; but deliver us from the evil one: for Thine is the kingdom, and the power, and the glory, for ever. Amen.\u201d 862\nHere He teaches us plainly our own vileness, and quells our pride, instructing us to deprecate all conflicts, instead of rushing upon them. For so both our victory will be more glorious, and the devil\u2019s overthrow more to be derided. I mean, that as when we are dragged forth, we must stand nobly; so when we are not summoned, we should be quiet, and wait for the time of conflict; that we may show both freedom from vainglory, and nobleness of spirit.\nAnd He here calls the devil \u201cthe wicked one,\u201d commanding us to wage against him a war that knows no truce, and implying that he is not such by nature. For wickedness 863 is not of those things that are from nature, but of them that are added by our own choice. And he is so called pre-eminently, by reason of the excess of his wickedness, and because he, in no respect injured by us, wages against us implacable war. Wherefore neither said He, \u201cdeliver us from the wicked ones,\u201d but, \u201cfrom the wicked one;\u201d instructing us in no case to entertain displeasure against our neighbors, for what wrongs soever we may suffer at their hands, but to transfer our enmity from these to him, as being himself the cause of all our wrongs.\np. 134\nHaving then made us anxious as before conflict, by putting us in mind of the enemy, and having cut away from us all our remissness; He again encourages and raises our spirits, by bringing to our remembrance the King under whom we are arrayed, and signifying Him to be more powerful than all. \u201cFor Thine,\u201d saith He, \u201cis the kingdom, and the power, and the glory.\u201d\nDoth it not then follow, that if His be the kingdom, we should fear no one, since there can be none to withstand, and divide the empire with him. For when He saith, \u201cThine is the kingdom,\u201d He sets before us even him, who is warring against us, brought into subjection, though he seem to oppose, God for a while permitting it. For in truth he too is among God\u2019s servants, though of the degraded class, and those guilty of offense; and he would not dare set upon any of his fellow servants, had he not first received license from above. And why say I, \u201chis fellow servants?\u201d Not even against swine did he venture any outrage, until He Himself allowed him; 864 nor against flocks, nor herds, until he had received permission from above. 865\n\u201cAnd the power,\u201d saith He. Therefore, manifold as thy weakness may be, thou mayest of right be confident, having such a one to reign over thee, who is able fully to accomplish all, and that with ease, even by thee.\n\u201cAnd the glory, for ever. Amen.\u201d Thus He not only frees thee from the dangers that are approaching thee, but can make thee also glorious and illustrious. For as His power is great, so also is His glory unspeakable, and they are all boundless, and no end of them. Seest thou how He hath by every means anointed His Champion, and hath framed Him to be full of confidence?\n11. Then, as I said before, meaning to signify, that of all things He most loathes and hates bearing malice, and most of all accepts the virtue which is opposite to that vice; He hath after the prayer also again put us in mind of this same point of goodness; both by the punishment set, and by the reward appointed, urging the hearer to obey this command.\n\u201cFor if ye forgive men,\u201d saith He, \u201cyour heavenly Father will also forgive you. But if ye forgive not, neither will He forgive you.\u201d 866\nWith this view He hath again mentioned heaven also, and their Father; to abash the hearer by this topic likewise; that he of all people, being of such a Father, should be made a wild beast of; and summoned as he is to heaven, should cherish an earthly and ordinary 867 sort of mind. Since not by grace only, you see, ought we to become His children, but also by our works. And nothing makes us so like God, as being ready to forgive the wicked and wrong-doers; even as indeed He had taught before, when He spake of His \u201cmaking the sun to shine on the evil and on the good.\u201d 868\nFor this same cause again in every one of the clauses He commands us to make our prayers common, saying, \u201cOur Father,\u201d and \u201cThy will be done in earth as it is in heaven,\u201d and \u201cGive us the bread, and forgive us our debts,\u201d and \u201clead us not into temptation,\u201d and \u201cdeliver us;\u201d everywhere commanding us to use this plural word, that we may not retain so much as a vestige of anger against our neighbor.\nHow great punishment then must they deserve, who after all this, so far from themselves forgiving, do even entreat God for vengeance on their enemies, and diametrically as it were transgress this law; and this while He is doing and contriving all, to hinder our being at variance one with another? For since love is the root of all that is good, He removing from all sides whatever mars it, brings us together, and cements us to each other. For there is not, there is not one, be he father, or mother, or friend, or what you will, who so loved us as the God who created us. And this, above all things, both His daily benefits and His precepts make manifest. But if thou tell me of the pains, and of the sorrows, and of the evils of life; consider in how many things thou offendest Him every day, and thou wilt no longer marvel, though more than these evils should come upon thee, but if thou shouldest enjoy any good, then thou wilt marvel, and be amazed. But as it is, we look upon the calamities that come upon us, but the offenses, whereby we offend daily, we consider not: therefore we are perplexed. Since if we did but reckon up with strictness our sins of one day only, in that case we should know well how great evils we must be liable to.\nAnd to let pass the other misdoings of which we have been guilty, each one for himself, and to speak of what have been committed this day; although of course I know not in what each of us may have sinned, yet such is the abundance of our misdoings, that p. 135 not even he who knew all exactly would be able to choose from among these only. Which of us, for instance, hath not been careless in his prayers? Which hath not been insolent, or vainglorious? Who hath not spoken evil of his brother, hath not admitted a wicked desire, hath not looked with unchaste eyes, hath not remembered things with hostile feeling, even till he made his heart swell?\nAnd if while we are in church, and in a short time we have become guilty of so great evils; what shall be when we are gone out from hence? If in the harbor the waves are so high, when we are gone forth into the channel of wickednesses, the forum I mean, and to public business, and our cares at home, shall we indeed be able so much as to know ourselves again?\nBut yet from our so great and so many sins, God hath given us a short and easy way of deliverance, and one that is free from all toil. For what sort of toil is it to forgive him that hath grieved us? Nay, it is a toil not to forgive, but to keep up our enmity: even as to be delivered from the anger, both works in us a great refreshment, and is very easy to him that is willing. For there is no sea to be crossed, nor long journey to be travelled, nor summits of mountains to be passed over, nor money to be spent, no need to torment thy body; but it suffices to be willing only, and all our sins are done away.\nBut if so far from forgiving him thyself, thou makest intercession to God against him, what hope of salvation wilt thou then have, if at the very time when thou oughtest rather to appease God, even then thou provokest Him; putting on the garb of a suppliant, but uttering the cries of a wild beast, and darting out against thyself those shafts of the wicked one? Wherefore Paul also, making mention of prayer, required nothing so much as the observance of this commandment; for He saith, \u201clifting up holy hands without wrath and doubting.\u201d 869 And if when thou hast need of mercy, not even then wilt thou let go thine anger, but art rather exceedingly mindful of it, and that, although thou knowest thou art thrusting the sword into thyself; when will it be possible for thee to become merciful, and to spew out the evil venom of this wickedness?\nBut if thou hast not yet seen this outrageousness in its full extent, suppose it happening among men, and then thou wilt perceive the excess of the insolence. As thus: should one approach thee who are a man, seeking to obtain mercy, and then, in the midst of his lying on the ground, should see an enemy, and leaving off to supplicate thee, begin to beat him; wouldest thou not make thyself more angry with him? This do thou consider as taking place with regard to God also. For so thou likewise, making supplication unto God, leavest thy supplication in the midst, and smitest thine enemy with thy words, and insultest the laws of God. Him who made a law to dismiss all anger, thou art summoning against those that have vexed thee, and requiring Him to do things contrary to His own commandments. Is it not enough for thee in the way of revenge, that thou thyself transgressest the law of God, but entreatest thou Him likewise to do so? What? hath He forgotten what He commanded? What? is He a man who spake these things? It is God, who knows all things, and whose will is, that His own laws be kept with the utmost exactness, and who, so far from doing these things which thou art requiring of Him, doth even regard thee who sayest these things, merely because thou sayest them, with aversion and hatred, and exacts of thee the most extreme penalty. How then seekest thou to obtain of Him things, from which He very seriously bids thee refrain?\nYet some there are, who have come to such a point of brutishness, as not only to make intercession against their enemies, but even to curse their children, and to taste, if only it might be, of their very flesh; or rather they are even tasting thereof. For tell me not this, that thou hast not fixed thy teeth in the body of him that vexed thee; since thou hast done, at least as far as concerned thee, what is much more grievous; in claiming that wrath from above should fall upon him, and that he should be delivered over to undying punishment, and be overthrown with his whole house.\nWhy, what sort of bites are as ferocious as this? what kind of weapons as bitter? Not so did Christ instruct thee; not so did He command thee to stain thy mouth with blood. Nay, mouths made bloody with human flesh are not so shocking as tongues like these.\nHow then wilt thou salute thy brother? how wilt thou touch the sacrifice? how taste the Lord\u2019s blood, when thou hast so much venom upon thy mind? Since when thou sayest, \u201cRend him in pieces, and overthrow his house, and destroy all,\u201d when thou art imprecating on him ten thousand deaths, thou art in nothing different from a murderer, or rather from a wild beast that devours men.\nLet us cease then from this disease and madness, and that kindliness which He com p. 136 manded let us show forth towards them that have vexed us: that we may become like \u201cour Father which is in heaven.\u201d And we shall cease therefrom, if we call to mind our own sins; if we strictly search out all our misdeeds at home, abroad, and in the market, and in church.\n12. For if for nothing else, surely for our disrespectfulness here we are worthy to undergo the utmost punishment. For when prophets are chanting, and apostles singing hymns, and God is discoursing, we wander without, and bring in upon us a turmoil of worldly business. And we do not afford to the laws of God so great stillness, even as the spectators in the theatres to the emperor\u2019s letters, keeping silence for them. For there, when these letters are being read, deputies at once, and governors, and senate, and people, stand all upright, with quietness hearkening to the words. And if amid that most profound silence any one should suddenly leap up and cry out, he suffers the utmost punishment, as having been insolent to the emperor. But here, when the letters from heaven are being read, great is the confusion on all sides. And yet both He who sent the letters is much greater than this our king, 870 and the assembly more venerable: for not men only, but angels too are in it; and these triumphs, of which the letters bear us the good tidings, are much more awful than those on earth. Wherefore not men only, but angels also and archangels; both the nations of heaven, and all we on the earth, are commanded to give praise. For, \u201cBless the Lord,\u201d it is said, \u201call His works.\u201d 871 Yea, for His are no small achievements, rather they surpass all speech, and thought, and understanding of man.\nAnd these things the prophets proclaim every day, each of them in a different way publishing this glorious triumph. For one saith, \u201cThou hast gone up on high, Thou hast led captivity captive, and hast received gifts amongst men.\u201d 872 And, \u201cThe Lord strong and mighty in battle.\u201d 873 And another saith, \u201cHe shall divide the spoils of the strong.\u201d 874 For indeed to this purpose He came, that He might \u201cpreach deliverance to captives, and recovery of sight to the blind.\u201d 875\nAnd raising aloud the cry of victory over death, he said, \u201cWhere, O Death, is thy victory? Where, O Grave, is thy sting?\u201d 876 And another again, declaring glad tidings of the most profound peace, said, \u201cThey shall beat their swords into ploughshares, and their spears into pruning hooks.\u201d 877 And while one calls on Jerusalem, saying, \u201cRejoice greatly, O daughter of Sion, for lo! thy King cometh to thee meek, riding upon an ass, and a young colt;\u201d 878 another proclaims His second coming also, saying on this wise, \u201cThe Lord, whom ye seek, will come, and who will abide the day of His coming? 879 Leap ye as calves set free from bonds.\u201d 880 And another again, amazed at such things, said, \u201cThis is our God; there shall none other be accounted of in comparison of Him.\u201d 881\nYet, nevertheless, while both these and many more sayings than these are being uttered, while we ought to tremble, and not so much as account ourselves to be on the earth; still, as though in the midst of a forum, we make an uproar and disturbance, and spend the whole time of our solemn assembly 882 in discoursing of things which are nothing to us.\nWhen therefore both in little things, and in great, both in hearing, and in doing, both abroad, and at home, in the church, we are so negligent; and together with all this, pray also against our enemies: whence are we to have any hope of salvation, adding to so great sins yet another grievous enhancement, and equivalent to them all, even this unlawful prayer?\nHave we then hereafter any right to marvel, if aught befall us of the things which are unexpected and painful? whereas we ought to marvel when no such thing befalls us. For the former is in the natural order of things, but the latter were beyond all reason and expectation. For surely it is beyond reason, that they who are become enemies of God, and are provoking Him to anger, should enjoy sunshine and showers, and all the rest; who being men surpass the barbarity of wild beasts, setting themselves one against another, and by the biting of their neighbors staining their own tongues with blood: after the spiritual table, and His so great benefits, and His innumerable injunctions.\nTherefore, considering these things, let us cast up that venom; let us put an end to our enmities, and let us make the prayers that become such as we are. Instead of the brutality of devils, let us take upon us the mildness of angels; and in whatsoever things we may have been injured, let us, consider p. 137 ing our own case, and the reward appointed us for this commandment, soften our anger; let us assuage the billows, that we may both pass through the present life calmly, and when we have departed thither, may find our Lord such as we have been towards our fellow-servants. And if this be a heavy and fearful thing, let us make it light and desirable; and let us open the glorious gates of confidence towards Him; and what we had not strength to effect by abstaining from sin, that let us accomplish by becoming gentle to them who have sinned against us (for this surely is not grievous, nor burdensome); and let us by doing kindnesses to our enemies, lay up beforehand much mercy for ourselves.\nFor so both during this present life all will love us, and above all others, God will both befriend and crown us, and will count us worthy of all the good things to come; unto which may we all attain, by the grace and love towards man of our Lord Jesus Christ, to whom be glory and might for ever and ever. Amen.\n[All authorities of an early period, including many fathers prior to Chrysostom, read \u03b4\u03b9\u03ba\u03b1\u03b9\u03bf\u03c3\u03bd\u03b7\u03bd (comp. R.V.). It seems likely that the apparent homiletical advantage of the other reading made it the common one.\u2014R.]\n127:816 127:817\nOr, \u201cby the publican:\u201d \u03c4 \u03c4\u03b5\u03bb\u03bd \u03bd\u03b5\u03b4\u03b5\u03ba\u03bd\u03c5\u03c4\u03bf. [The dative is correctly rendered in the text, but the verb is used in a figurative sense.\u2014R.]\n127:818 127:819\nPhil. iii. 2. [\u201cThe dogs,\u201d so R.V.\u2014R.]\n127:820 127:821 128:822 128:823 128:824 128:825 128:826\n[As in the previous clause, \u201cought we to act.\u201d\u2014R.]\n128:827 128:828\n\u03c3\u03ba\u03b1\u03b9\u03bf, literally, \u201con the left hand.\u201d\n128:829\nMatt. vi. 4. [The phrase \u1f10\u03bd \u03c4 \u03c6\u03b1\u03bd\u03b5\u03c1 is poorly supported in Matt. 6:4, 6, 18. It seems, however, to be accepted by Chrysostom. The R.V. properly renders \u201crecompense thee\u201d to distinguish from the word \u201creward\u201d (\u03bc\u03b9\u03c3\u03b8\u03bd), which occurs in Matt. 6.2and similar passages.\u2014R.]\n129:830\nMatt. vi. 5. [R.V., \u201cto stand and pray,\u201d and, \u201cThey have received their reward.\u201d\u2014R.]\n129:831\nMatt. vi. 6. [R.V., \u201cEnter into thine inner chamber and having shut thy door, pray,\u201d etc.\u2014R.]\n129:832 130:833 130:834 130:835 130:836 130:837 130:838 130:839\nMatt. vi. 6. [See note on sec. 2, verse 4.\u2014R.]\n130:840\nMatt. vi. 7. (R.V., \u201cAnd in praying use not vain repetitions, as the Gentiles do.\u201d\u2014R.]\n130:841 130:842 130:843 130:844 131:845\nMatt. vi. 9. [In Latin editions of the Homilies a division has been made at this point, so as to separate the comments on the Lord\u2019s Prayer into a distinct Homily. But the Greek mss. have no such division. The latter half is numbered Homily XX., and the enumeration of all the subsequent Homilies modified. In Migne\u2019s edition, two sets of numbers are given to the Homilies which follow.\u2014R.]\n131:846 131:847 131:848 131:849\nRom. viii. 23. [The citation is slightly abridged, but the latter part agrees exactly with the Greek text followed in the R.V., which renders: \u201cwaiting for our adoption, to wit, the redemption of our body.\u201d\u2014R.]\n131:850 131:851 132:852 132:853 132:854\n[This is one of the most important passages in these Homilies, from a lexical point of view. The Greek text is, \u03a4 \u03c3\u03c4\u03b9, \u03a4\u03bf\u03bd \u03c1\u03c4\u03bf\u03bd \u03c4\u03bd \u03c0\u03b9\u03c5\u03c3\u03b9\u03bf\u03bd; \u03a4\u03bf \u03c6\u03bc\u03b5\u03c1\u03bf\u03bd. The word \u1f10\u03c0\u03b9\u03bf\u03c3\u03b9\u03bf is found only in Matt. 6:11, Luke 11:3, and in the Christian literature based on these passages. As all Biblical scholars are aware, the etymology and meaning are still open to discussion. See Thayer\u2019s Greek Lexicon, New Testament, sub voce. The Fathers generally gave it a spiritual or mystical sense, and Chrysostom\u2019s position is, therefore, the more important. The modern views may be inferred from the R.V., which in the text of both renders the word \u201cdaily,\u201d with the margin \u201cGreek, our bread for the coming day,\u201d but the American Company add as a second marginal rendering, \u201cour needful bread.\u201d These two marginal renderings represent two distinct etymologies, while \u201cdaily\u201d is an explanatory or inferential rendering, for which the authority of Chrysostom has furnished strong support.\u2014R.]\n132:855 132:856 132:857\nMatt. vi. 12. [R.V., \u201chave forgiven our debtors,\u201d following a different and better supported reading than that accepted by Chrysostom.\u2014R.]\n133:858\n[\u03bc\u03b5\u03c4 \u03c4 \u03bb\u03bf\u03c5\u03c4\u03c1\u03bd, rendered above, \u201cafter the laver.\u201d\u2014R.]\n133:859 133:860 133:861\nMany mss. read hast given judgment on him.\n133:862\nMatt. vi. 13. [Two points of great interest are to be noticed here: (1) that the interpretation \u201cof the evil one\u201d is unqualifedly accepted; (2) that the doxology is given without any suggestion of doubt respecting the genuineness of it. Here, as so often, the exegetical accuracy of Chrysostom appears to exceed his critical estimate of the Greek text of the New Testament.\u2014R.]\n133:863 134:864 134:865 134:866\nMatt. 6:14, 15. [The latter verse is abridged, but there are variations in the mss. of the New Testament; comp. Tischendorf, in loco.\u2014R.]\n134:867\n\u03b2\u03b9\u03c9\u03c4\u03b9\u03ba\u03bd [here in the sense of \u201csecular.\u201d\u2014R.]\n134:868 135:869\n1 Tim. ii. 8. [R.V., \u201cdisputing,\u201d with margin, \u201cdoubting.\u201d\u2014R.]\n136:870\n[\u03c4\u03bf \u03b2\u03b1\u03c3\u03b9\u03bb\u03c9, the Greek title of the emperor. The term is so rendered above.\u2014R.]\n136:871 136:872 136:873 136:874 136:875\nIsa. 61:0, Isa. 50:0, Luke 4:19.\n136:876\nHosea xiii. 14. [The LXX. has been modified in this citation to accord, in the first clause, with 1 Cor. xv. 55.\u2014R.]\n136:877 136:878 136:879 136:880\nMal. iv. 2. The present reading of the LXX. is \u03c3\u03ba\u03b9\u03c1\u03c4\u03c3\u03b5\u03c4\u03b5, \u201cye shall leap.\u201d [So the Hebrew; comp. R.V.\u2014R.]\n136:881 136:882\n\u03c4 \u03c3\u03c5\u03bd\u03be\u03b5\u03c9: \u201cof the Holy Communion.\u201d [But see note 1 in Homily V., p. 31, and comp. Homily LXXXVIII. at the close.\u2014R.]","title":"Nicene and Post-Nicene Fathers, Vol. X: The Homilies of S...","type":"page"}