{"collection":"chr","html_url":"https://unchartedknowledge.5gfusion.net/browse/chr/ecf/110/1100065.htm","path":"chr/ecf/110/1100065.htm","source_url":"https://sacred-texts.com/chr/ecf/110/1100065.htm","text":"\u201cIf thy brother shall trespass 2323 against thee, go and tell him his fault 2324 between thee and him alone. If he shall hear thee, thou hast gained thy brother.\u201d\nFor, since He had used vehement language against them that cause offense, and on every hand had moved them to fear; in order that the offended might not in this way on the other hand become supine, neither supposing all to be cast upon others, should be led on to another vice, soften in themselves, and desiring to be humored in everything, and run upon the shoal of pride; seest thou how He again checks them also, and commands the telling of the faults to be between the two alone, lest by the testimony of the many he should render his accusation heavier, and the other, become excited to opposition, should continue incorrigible.\nWherefore He saith, \u201cBetween thee and him alone,\u201d and, \u201cIf he shall hear thee, thou hast gained thy brother.\u201d What is, \u201cIf he shall hear thee?\u201d If he shall condemn himself, if he shall be persuaded that he has done wrong.\n\u201cThou hast gained thy brother.\u201d He did not say, Thou hast a sufficient revenge, but, \u201cThou hast gained thy brother,\u201d to show that there is a common loss from the enmity. For He said not, \u201cHe hath gained himself only,\u201d but, \u201cthou too hast gained him,\u201d whereby He showed that both the one and the other were losers before this, the one of his brother, the other of his own salvation.\nThis, when He sat on the mount also, He advised; at one time bringing him who has given the pain to him that had been pained, and saying, \u201cBe reconciled to thy brother,\u201d 2325 and at another commanding him that had been wronged to forgive his neighbor. For He taught men to say, \u201cForgive us our debts, like as we forgive our debtors.\u201d 2326\nBut here He is devising another mode. For not him that gave the pain, doth He now call upon, 2327 but him that was pained He brings to this one. For because this who hath done the wrong would not easily come to make excuse, out of shame, and confusion of face, He draws that other to him, and not merely so, but in such way as also to correct what hath been done. And He saith not, \u201cAccuse,\u201d nor \u201cCharge him,\u201d nor \u201cDemand satisfaction, and an account,\u201d but, \u201cTell him of his fault,\u201d 2328 saith He. For he is held in a kind of stupor through anger and shame with which he is intoxicated; and thou, who art in health, must go thy way to him that is ill, and make the tribunal private, and the remedy such as may be readily received. For to say, \u201cTell him of his fault,\u201d is nothing else than \u201cRemind him of his error,\u201d tell him what thou hast suffered at his hand, which very thing, if it be done as it ought, is the part of one making excuse for him, and drawing him over earnestly to a reconciliation.\nWhat then, if he should disobey, and be disposed to abide in hardness? \u201cTake with thyself yet one or two, that in the mouth of two witnesses every word may be established.\u201d 2329 For the more he is shameless, and bold, the more ought we to be active for his cure, not in anger and indignation. For the physician in like manner, when he sees the malady obstinate, doth not give up nor grow impatient, but then makes the more preparation; which He commands us to do in this case too.\nFor since thou appearedst to be too weak alone, make thyself more powerful by this addition. For surely the two are sufficient to convict him that hath sinned. Seest thou how He seeketh not the good of him that hath been pained only, but of him also that hath given the pain. For the person injured is this one who is taken captive by his passion, he it is that is diseased, and weak, and infirm. Wherefore He often sends the other to this one, now alone, and now with others; but if he continue in it, even with the church. For, \u201cTell it,\u201d saith He, \u201cto the Church.\u201d 2330 p. 355 For if He were seeking this one\u2019s advantage only, He would not have commanded to pardon, seventy times seven, one repenting. He would not so often have set so many over him to correct his passion; but if he had remained incorrigible after the first conference would have let him be; but now once, and twice, and thrice, He commands to attempt his cure, and now alone and now with two, now with more.\nWherefore, with respect to them that are without He saith no such thing, but, \u201cIf any one smite thee,\u201d He saith, \u201con thy right cheek, turn to him the other also,\u201d 2331 but here not in such wise. For what Paul meaneth, saying, \u201cWhat have I to do to judge them also that are without?\u201d 2332 but the brethren he commands both to tell of their faults, and to avoid them, and to cut them off, not being obedient, that they may be ashamed; this Himself also doeth here, making these laws about the brethren; and He sets three 2333 over him for teachers and judges, to teach him the things that are done at the time of his drunkenness. For though it be himself that hath said and done all those unreasonable things, yet he will need others to teach him this, like as the drunken man. For anger and sin is a more frantic thing 2334 than any drunkenness, and puts the soul in greater distraction.\nWho, for instance, was wiser than David? Yet for all that, when he had sinned he perceived it not, his lust keeping in subjection all his reasoning powers, and like some smoke filling his soul. Therefore he stood in need of a lantern from the prophet, and of words calling to his mind what he had done. Wherefore here also He brings these to him that hath sinned, to reason with him about the things he had done.\n2. But for what reason doth He command this one to tell him of his fault, and not another? Because this man he would endure more quietly, this, who hath been wronged, who hath been pained, who hath been despitefully used. For one doth not bear in the same way being told by another of one\u2019s fault concerning him that hath been insulted, as by the insulted person himself, especially when this person is alone convicting him. For when he who should demand justice against him, even this one appears to be caring for his salvation, this will have more power than anything in the world to shame him.\nSeest thou how this is done not for the sake of just punishment, but of amendment? Therefore He doth not at once command to take with him the two, but when himself hath failed; and not even then doth He send forth a multitude against him; but makes the addition no further than two, or even one; but when he has contemned these too, then and not till then He brings him out to the church.\nSo much earnestness doth He show, that our neighbor\u2019s sins be not exposed by us. And indeed He might have commanded this from the first, but that this might not be, He did not command it, but after a first and second admonition He appoints this.\nBut what is, \u201cIn the mouth of two or three witnesses every word shall be established?\u201d Thou hast a sufficient testimony. His meaning is, that thou hast done all thy part, that thou hast left undone none of the things which it pertained to thee to do.\n\u201cBut if he shall neglect to hear them also, tell it to the church,\u201d that is, to the rulers of it; \u201cbut if he neglect to hear the church, let him be to thee as an heathen man and a publican.\u201d For after this such a one is incurably diseased.\nBut mark thou, I pray thee, how everywhere He putteth the publican for an example of the greatest wickedness. For above too He saith, \u201cDo not even the publicans the same?\u201d 2335 And further on again, \u201cEven the publicans and the harlots shall go before you into the Kingdom of Heaven,\u201d 2336 that is, they who are utterly reprobated and condemned. Let them hearken, who are rushing upon unjust gains, who are counting up usuries upon usuries.\nBut why did He set him with these? To soothe the person wronged, and to alarm him. Is this only then the punishment? Nay, but hear also what follows. \u201cWhatsoever ye shall bind on earth shall be bound in Heaven.\u201d 2337 And He did not say to the ruler of the church, \u201cBind such a man,\u201d but, \u201cIf thou bind,\u201d committing the whole matter to the person himself, who is aggrieved, and the bonds abide indissoluble. Therefore he will suffer the utmost ills; but not he who hath brought him to account is to blame, but he who hath not been willing to be persuaded.\nSeest thou how He hath bound him down with twofold constraint, both by the vengeance here, and by the punishment hereafter? But these things hath He threatened, that these circumstances may not arise, but that fearing, at once the being cast out of the p. 356 church, and the danger from the bond, and the being bound in Heaven, he may become more gentle. And knowing these things, if not at the beginning, at any rate in the multitude of the tribunals he will put off his anger. Wherefore, I tell you, He hath set over him a first, and a second, and a third court, 2338 so that though he should neglect to hear the first, he may yield to the second; and even if he should reject that, he may fear the third; and though he should make no account of this, he may be dismayed at the vengeance to come, and at the sentence and judgment to proceed from God.\n\u201cAnd again I say unto you, that if two of you shall agree on earth as touching anything that they shall ask, it shall be done for them of my Father which is in Heaven. For where two or three are gathered together in my name, there am I in the midst of them.\u201d 2339\nSeest thou how by another motive also He puts down our enmities, and takes away our petty dissensions, 2340 and draws us one to another, and this not from the punishment only which hath been mentioned, but also from the good things which spring from charity? For having denounced those threats against contentiousness, He putteth here the great rewards of concord, if at least they who are of one accord do even prevail with the Father, as touching the things they ask, and have Christ in the midst of them.\n\u201cAre there then indeed nowhere two of one accord?\u201d Nay, in many places, perchance even everywhere. \u201cHow then do they not obtain all things?\u201d Because many are causes of their failing. For either they often ask things inexpedient. And why marvellest thou, if this is the case with some others, whereas it was so even with Paul, when he heard, \u201cMy grace is sufficient for thee; for my strength is perfected in weakness.\u201d 2341 Or they are unworthy to be reckoned with them that heard these words, and contribute not their own part, but He seeks for such as are like them; therefore He saith \u201cof you,\u201d of the virtuous, of them that show forth an angelic rule of life. 2342 Or they pray against them that have aggrieved them, seeking for redress and vengeance; and this kind of thing is forbidden, for, \u201cPray,\u201d saith He, \u201cfor your enemies.\u201d 2343 Or having sins unrepented they ask mercy, which thing it is impossible to receive, not only if themselves ask it, but although others having much confidence towards God entreat for them, like as even Jeremiah praying for the Jews did hear, \u201cPray not thou for this people, because I will not hear thee.\u201d 2344\nBut if all things are there, and thou ask things expedient, and contribute all thine own part, and exhibit an apostolical life, and have concord and love towards thy neighbor, thou wilt obtain on thy entreaty; for the Lord is loving towards man.\n3. Then because He had said, \u201cOf my Father,\u201d in order that He might show that it is Himself that giveth, and not He who begat Him only, He added, \u201cFor wheresoever two or three are gathered together in my name, there am I in the midst of them.\u201d\nWhat then? are there not two or three gathered together in His name? There are indeed, but rarely. For not merely of the assembling doth He speak, neither this doth He require only; but most surely, as I said before also, the rest of virtue too together with this, and besides, even this itself He requires with great strictness. For what He saith is like this, \u201cIf any holds me the principal ground of his love to his neighbors, I will be with Him, if he be a virtuous man in other respects.\u201d\nBut now we see the more part having other motives of friendship. For one loves, because he is loved, another because he hath been honored, a third because such a one has been useful to him in some other worldly matter, a fourth for some other like cause; but for Christ\u2019s sake it is a difficult thing to find any one loving his neighbor sincerely, and as he ought to love him. For the more part are bound one to another by their worldly affairs. But Paul did not love thus, but for Christ\u2019s sake; wherefore even when not loved in such wise as he loved, he did not cease his love, because he had planted a strong root of his affection; but not so our present state, but on inquiry we shall find with most men anything likely to produce friendship rather than this. And if any one bestowed on me power in so great a multitude to make this inquiry, I would show the more part bound one to another by worldly motives.\nAnd this is evident from the causes that work enmity. For because they are bound one to another by these temporal 2345 motives, therefore they are neither fervent towards one another, nor constant, but insult, and loss of money, and envy, and love of vainglory, and every such thing coming upon them, severs the love-tie. For it finds not the root spiritual. Since if indeed it were p. 357 such, no worldly thing would dissolve things spiritual. For love for Christ\u2019s sake is firm, and not to be broken, and impregnable, and nothing can tear it asunder; not calumnies, not dangers, not death, no other thing of this kind. For though he suffer ten thousand things, who thus loves; looking to the ground of his love, he will not desist. For he who loves because of being loved, should he meet with anything painful, puts an end to his love; but he who is bound by this, will never desist.\nWherefore Paul also said, \u201cCharity never faileth.\u201d 2346 For what hast thou to say? That when honored he insults? that receiving benefits he was minded to slay thee? But even this works upon thee to love more, if thou lovest for Christ\u2019s sake. For what things are in the rest subversive of love, these here become apt to produce it. How? First, because such a one is to thee a cause of rewards; secondly, because he that is so disposed stands in need of more succor, and much attention. Therefore I say, he who thus loves inquires not about race, nor country, nor wealth, nor his love to himself, nor any other such matter, but though he be hated, though he be insulted, though he be slain, continues to love, having as a sufficient ground for love, Christ; wherefore also he stands steadfast, firm, not to be overthrown, looking unto Him.\nFor Christ too so loved his enemies, having loved the obstinate, the injurious, the blasphemers, them that hated Him, them that would not so much as see Him; them that were preferring wood and stones to Him, and with the highest love beyond which one cannot find another. \u201cFor greater love hath no man than this,\u201d He saith, \u201cthat one lay down his life for his friends.\u201d 2347\nAnd those even that crucified Him, and acted in so many instances with contumely against Him, see how He continues to treat with kindness. For even to His Father He speaks for them, saying, \u201cForgive them, for they know not what they do.\u201d 2348 And He sent His disciples moreover, after these things, unto them.\nThis love then let us also imitate, unto this let us look, that being followers of Christ, we may attain both unto the good things here, and unto those to come, by the grace and love towards man of our Lord Jesus Christ, to whom be glory and might world without end. Amen.\n[The form of the Greek verb here is peculiar to the text of the Homily. R.V., \u201csin,\u201d for \u201ctrespass.\u201d\u2014R.]\n354:2324\nLit. \u201creprove\u201d or \u201cconvict him.\u201d\n354:2325\nMatt. v. 24. [But the citation is fuller: \u201cIf thou art standing by the altar and rememberest that thy brother hath aught against thee, go away, be reconciled,\u201d etc.\u2014R.]\n354:2326 354:2327 354:2328 354:2329\nMatt. xviii. 16. [The words \u201cor three\u201d are omitted in the Homily here, but not below. In both cases the form of the verb is changed.\u2014R.]\n354:2330 355:2331 355:2332 355:2333\n[Oxford edition, \u201cthese,\u201d misprint, since the Greek word is \u03c4\u03c1\u03b5.\u2014R.]\n355:2334 355:2335 355:2336 355:2337\nMatt. xviii. 18. [R.V., \u201cWhat things soever,\u201d etc. But the singular pronoun is substituted in the text of the Homily.\u2014R.]\n356:2338\n[A clause is omitted here, \u201cand doth not straightway cut him off.\u201d\u2014R.]\n356:2339 356:2340 356:2341\n2 Cor. xii. 9. [R.V., \u201cfor my power is made perfect in weakness.\u201d]\n356:2342 356:2343 356:2344 356:2345 357:2346\n1 Cor. xiii. 8. [R.V., \u201cLove never faileth.\u201d The Greek word is rendered \u201clove\u201d throughout this part of the Homily.\u2014R.]\n357:2347 357:2348","title":"Nicene and Post-Nicene Fathers, Vol. X: The Homilies of St. John Chrysostom.: Homily LVII","type":"page"}