Homilies on the Gospel of Matthew 35.1–35.4

“Do not think that I came to cast peace upon the earth; I came not to cast peace, but a sword.” Again he sets down the harder things, and with great abundance; and what they were going to object, this he says beforehand. For lest, on hearing these things, they should say, “Is it for this, then, that you have come, to destroy both us and those who obey us, and to fill the earth with war?” he himself says first, “I came not to cast peace upon the earth.” How then did he command them, on entering each house, to pronounce peace? And how did the angels too say, “Glory to God in the highest, and on earth peace”? And how did all the prophets too proclaim this as good news? Because this above all is peace, when what is diseased is cut away, when what is in revolt is separated. For so it is possible for heaven to be joined to earth. For so the physician too preserves the rest of the body, when he cuts out what is incurable; and so the general, when he brings into disagreement those who are in evil agreement. So it happened also in the case of that tower: for the good discord dissolved the evil peace and made peace. So also Paul split apart those who were in agreement against him. And in the case of Naboth, that agreement proved at that time more grievous than any war. For concord is not good everywhere, since robbers too agree together. The war, then, is not the work of his purpose, but of their mind. For he himself wished all to be of one mind in the word of godliness; but since they were in revolt, war arises. Yet he did not speak so; but what does he say? “I came not to cast peace,” comforting them. “For do not think,” he says, “that you are the cause of these things; it is I who bring them about, since they are so disposed. Do not be troubled, then, as though things were happening contrary to expectation. For this I came, to cast in war; for this is my will. Do not be troubled, then, as though the earth were warred upon and plotted against. For when the worse part is split off, then at last heaven is joined to the better.” And he says these things to strengthen them against the evil suspicion of the many. And he did not say “war,” but what was more grievous than this, “a sword.” And if these things are said rather harshly and with an ill sound, do not wonder. For wishing to train their hearing by the roughness of the words, so that they might not leap away in the difficulty of the events, he shaped his speech so; so that no one might say, “He persuaded us by flattery and by hiding the hard things,” for this reason he expressed even the things that ought to have been said otherwise more severely and more harshly. For it is better to see gentleness in deeds than in words. For this reason he was not content even with these words, but unfolding the very form of the war, he shows that it is far more grievous than a civil war, and says, “I came to set a man at variance against his father, and a daughter against her mother, and a daughter-in-law against her mother-in-law.” “For not friends,” he says, “nor fellow citizens only, but kinsmen too will stand against one another, and nature will be split against itself.” “For I came,” he says, “to set a man at variance against his father, and a daughter against her mother, and a daughter-in-law against her mother-in-law.” For the war is not simply among those of the household, but among the dearest and those most closely bound. And this above all shows his power, that hearing these things they themselves accepted them and persuaded others. And yet it was not he who did these things, but their wickedness; but nevertheless he says that he does them. For such is the custom of Scripture. For elsewhere too it says, “God gave them eyes that they should not see”; and here he speaks so, in order that, as I said before, having been exercised in these words, they might not be troubled when reproached and insulted. And if some think these things harsh, let them call to mind the ancient history. For in the former times too this happened, which above all shows the old covenant akin to the new, and that he who says these things is the same who also commanded those. For in the case of the Jews too, when each one slew his neighbor, then he let go his anger against them: both when they made the calf, and when they were initiated to Baal-peor. Where then are those who say that that God is evil and this one good? For see, he has filled the world with the blood of kinsmen. Yet nevertheless we say that this too is a work of great love for humanity. For this reason, showing that he is the same who also approved those things, he also mentions a prophecy, even if it was not spoken for this, yet still showing the same thing. And what is it? “A man’s enemies are those of his own household.” For among the Jews too something of this kind happened. For there were prophets and false prophets, and the people was split, and the houses were divided; and some believed these, and others those. For this reason the prophet exhorts, saying, “Do not trust in friends, nor hope in leaders; but even from her who lies in your bosom guard yourself, so as not to entrust anything to her”; and, “A man’s enemies are the men in his own house.” And he said these things preparing the one who was to receive the word to be above all things. For it is not dying that is evil, but dying evilly. For this reason he also said, “I came to cast fire upon the earth.” And he said this showing the vehemence and the warmth of the love that he required. For since he loved us exceedingly, so he wishes also to be loved by us. And these words also anointed these men and made them loftier. “For if those others,” he says, “are to despise kinsmen and children and parents, consider what sort you the teachers ought to be. For the hardships will not stop with you, but will pass on to the others as well. For since I came bringing great goods, I require great obedience and devotion too.” “He who loves father or mother more than me is not worthy of me; and he who loves son or daughter more than me is not worthy of me. And he who does not take his cross and follow after me is not worthy of me.” Do you see the dignity of a teacher? Do you see how he shows himself the true Son of him who begot him, commanding them to leave all things below and to prefer his love? “And why do I speak,” he says, “of friends and kinsmen? Even if you prefer your own life to my love, you stand far from my disciples.” What then? Are these things not contrary to the old law? God forbid! Rather they are in full harmony. For there he commands not only to hate idolaters but even to stone them; and in Deuteronomy, admiring these, he says, “He who says to his father and to his mother, ‘I have not seen you,’ and did not know his brothers, and disowned his sons, has kept your sayings.” And if Paul gives many injunctions about parents, commanding obedience to them in all things, do not wonder; for he says to obey them only in those things that do not harm godliness. For it is holy to render them all other honor; but when they demand more than is owed, one must not obey. For this reason Luke says, “If anyone comes to me and does not hate his father and mother, and wife and children and brothers, and even his own life, he cannot be my disciple,” not commanding simply to hate, since this would be utterly lawless, but “when he wishes to be loved by you more than I am, hate him in this respect.” For this destroys both the one who is loved and the one who loves.

And he said these things both making the children more courageous and making the fathers, who were going to hinder them, milder. For seeing that he has such strength and power as to split their children away from them, they too were likely to withdraw, as attempting the impossible. Therefore, leaving these, he directs his speech to those others, teaching these not to make the attempt, as attempting what cannot be done. Then, so that those others might not be indignant or vexed, see where he carries his speech. For having said, “He who does not hate father and mother,” he added, “and his own life.” “For why do you speak to me,” he says, “of parents, and brothers, and sisters, and wife? Nothing is closer to anyone than his own soul; yet even so, unless you hate this too, you will suffer everything contrary to what one who loves it would wish.” And he did not command simply to hate it, but even to give it up to war and to battles, and to slaughter and blood. “For he who does not bear his cross and come after me cannot be my disciple.” For he did not simply say that one must be prepared for death, but for a violent death; and not only violent, but shameful. And he says nothing as yet about his own passion, so that, trained meanwhile in these things, they might more easily receive the word about it. Is it not worth our amazement how, as they heard these things, their soul did not fly out of the body, since everywhere the painful things were in hand and the good things in hopes? How then did it not fly away? Great was the power of the speaker, and great the love of the hearers. Therefore, although they heard things far harder and more burdensome than those great men around Moses and Jeremiah heard, they continued obeying and saying nothing against them. “He who finds his life,” he says, “will lose it, and he who loses his life for my sake will find it.” Do you see how great is the harm of those who love beyond what is right, how great the gain of those who hate? For since the commands were burdensome, bidding them to be arrayed against parents, and children, and nature, and kinship, and the world, and against their very soul, he sets down the benefit too, which is very great. “For not only will these things not harm,” he says, “but they will benefit you most greatly; and the contrary things will harm you,” which he does everywhere, leading them on by the very things they desire. For why are you unwilling to despise your soul? Because you love it? Then for this very reason despise it, and then you will benefit it most greatly and show yourself one who loves it. And consider his unspeakable wisdom. For he does not exercise this argument on parents only, nor on children, but on the soul, which is closest of all, so that the other point might thereby become beyond dispute, and they might learn that in this way they will benefit those others too most greatly, seeing that this happens even in the case of the soul, the most necessary of all. These things, then, were enough to persuade those who were to tend them to receive them. For who would not have received with all eagerness men so noble and valiant, running through the world like lions and despising all their own things so that others might be saved? But nevertheless he sets down another reward too, showing that in this he cares more for those who show hospitality than for those who are entertained. And he gives the first honor, saying, “He who receives you receives me, and he who receives me receives him who sent me.” What could equal this, to receive the Father and the Son? And with this he promises another recompense too: “For he who receives a prophet in the name of a prophet will receive a prophet’s reward, and he who receives a righteous man in the name of a righteous man will receive a righteous man’s reward.” And above he threatened punishment to those who do not receive them; here he also appoints a release of good things. And so that you may learn that he cares more for them, he did not simply say, “He who receives a prophet,” or “He who receives a righteous man,” but added, “in the name of a prophet,” and “in the name of a righteous man”; that is, if it is not for worldly patronage, nor for some other perishable thing that he is sought, but because he is a prophet or a righteous man, he will receive a prophet’s reward and a righteous man’s reward, such as it is fitting for one who has received a prophet or a righteous man to receive, or such as that man is going to receive. Which Paul too said: “Your abundance for their want, that their abundance also may become for your want.” Then, so that no one might plead poverty, he says, “And whoever gives one of these little ones a cup of cold water only in the name of a disciple, truly I say to you, he will not lose his reward.” Even if you give a cup of cold water, where there is nothing to spend, for this too a reward will be laid up for you. “For it is for your sake that I do all things for those who receive you.” Do you see how many things he used to persuade, and opened to them the houses of the whole world? For he showed through all things that they were debtors to them: first, by saying, “The laborer is worthy of his wages”; second, by sending them out having nothing; third, by giving them up to wars and battles on behalf of those who receive them; fourth, by entrusting signs to them as well; fifth, by bringing into the houses of those who receive them, through their mouth, peace, the cause of all good things; sixth, by threatening things more grievous than Sodom’s to those who do not receive them; seventh, by showing that both he and the Father are received by those who receive them; eighth, by promising a prophet’s and a righteous man’s reward; ninth, by promising great recompense even for a cup of cold water. And each of these by itself was enough to draw them. For who, tell me, seeing a general with countless wounds and covered with blood, returning from war and battle with many trophies, would not have received him, throwing open the doors of his whole house? “And who is such a one now?” someone says. For this reason he added, “in the name of a disciple,” and “of a prophet,” and “of a righteous man,” so that you may learn that he sets the reward not by the worth of the one who arrives, but also by the mind of the host. For here he speaks of prophets and righteous men and disciples, but elsewhere he commands us to receive even those who are utterly cast off, and punishes those who do not receive them: “For inasmuch as you did not do it to one of the least of these, you did not do it to me either”; and the opposite again he says of the same people. For even if he achieves nothing of this kind, he is a man, dwelling in the same world as you, seeing the same sun, having the same soul, the same Master, having shared with you the same mysteries, called to the same heaven as you, having a great claim, his poverty and his need of necessary food. But now those who wake you with flutes and pipes in the winter season, and trouble you idly and in vain, go away having received many gifts from you; and those who carry swallows about, and are smeared with soot, and abuse everyone, receive a reward for this monstrous show. But if a poor man comes asking for bread, there are countless revilings and slanders, and accusations of idleness, and abuse and insults and jeers; and you do not reckon with yourself that you too are idle, and yet God gives you his own things. For do not tell me that you yourself also do something; but show me this, whether you do and handle any of the necessary things. And if you tell me of money-making and trading and the care and increase of your possessions, I too would say to you that these would not be works, but almsgiving and prayers and the protection of the wronged and all such things, in respect of which we live in idleness continually. But nevertheless God has never said to us, “Since you are idle, I do not kindle the sun for you; since you do nothing of the necessary things, I quench the moon, I make barren the womb of the earth, I stop the lakes, the springs, the rivers, I blot out the air, I withhold the yearly rains”; but he provides all things to us with abundance. And to some who are not only idle but even do evil things he grants the enjoyment of these. When therefore you see a poor man and say, “It chokes me that this fellow, being young and healthy and having nothing, wishes to be fed in idleness, being perhaps a slave and a runaway who has left his own master,” say these things that I have said to yourself; or rather, give him leave to say them to you with boldness, and he will say with more justice, “It chokes me that you, being healthy, are idle, and do none of the things God commanded, but, having run away from the commands of the Master, go about as though in a foreign land, spending your time in wickedness, getting drunk, carousing, stealing, robbing, overturning the houses of others.” And you accuse him of idleness, but I accuse you of evil works, when you plot, when you swear, when you lie, when you rob, when you do countless things of this kind.

And I say these things not legislating idleness (God forbid!), but rather earnestly wishing all to be at work, for idleness has taught every vice; but I beseech you not to be unmerciful nor cruel. For Paul too, after finding countless faults and saying, “If anyone will not work, let him not eat,” did not stop there, but added, “But you, do not grow weary in doing good.” “And yet these things are contrary. For if you commanded them not to eat, how do you exhort us to give?” “Yes,” he says, “for I commanded them to be shunned and not to be mixed with; and again I said, ‘Do not count them as enemies, but admonish them’; legislating not contrary things, but things fully in harmony.” For if you are ready for mercy, he too, the poor man, will quickly be rid of his idleness, and you of your cruelty. “But he tells many lies and pretends,” someone says. But for this too he deserves pity, that he has fallen into such necessity as to be shameless even in such things. But we not only do not pity, but add those cruel words, saying, “Did you not receive once and twice?” What then? Does he not need to be fed again, because he was fed once? Why do you not set these laws for your own belly too, and say to it as well, “You were filled yesterday and the day before; do not seek now”? But that you stretch even beyond measure, while this man, who asks for moderate things, you turn away, when you ought for this very reason to pity him, that he is forced to come to you every day. For even if nothing else bends you, for this reason you ought to pity him; for it is by the necessity of poverty that he is forced and does these things. And you do not pity him, that hearing such things he is not ashamed; for necessity is stronger. But you not only do not pity, but even expose him; and though God commanded to give in secret, you stand publishing the one who came to you, and reproaching him for the very things for which you ought to have pitied him. For if you do not wish to give, why do you also accuse, and crush the wretched and miserable soul? He came as into a harbor, seeking your hands; why do you raise waves and make the storm more grievous? Why do you condemn him for meanness? For if he had expected to hear such things, would he have come? And if he came even knowing these things beforehand, for this reason it is right both to pity him and to shudder at your cruelty, that not even so, seeing an inexorable necessity pressing upon him, do you become gentler, nor think the fear of famine enough for his defense against the charge of shamelessness, but accuse him of shamelessness; and yet you yourself have often been more shameless, and on behalf of grievous things. For here shamelessness even brings pardon; but we, often doing things worthy of punishment, are brazen, when we ought, thinking of those things, to become humble; and we add insult to these wretched men, and to those who ask for medicines we add wounds. For if you do not wish to give, why do you also strike? If you do not wish to bestow, for what reason do you also insult? “But he will not go away otherwise.” Then do as that wise man commanded: “Answer him peaceable things with meekness.” For it is not willingly that he is so shameless. For there is not, there is not a man who simply wishes to be put to shame; even if countless people contend, I could never be persuaded that a man living in abundance would choose to beg. Let no one then deceive us. But even if Paul says, “If anyone will not work, let him not eat,” he says it to those men; but to us he does not say this, but the contrary: “Do not grow weary in doing good.” So we too do in a household: when two people are fighting with each other, we take each aside privately and exhort them to contrary things. This God too did, and Moses. For to God he said, “If you will forgive them their sin, forgive; otherwise blot me out too”; but them he commanded to slay one another and all their relatives. And yet these things are contrary; but nevertheless both looked to one end. Again God said to Moses, while the Jews were listening, “Let me alone, and I will destroy the people” (for even if they were not present when God said these things, yet they were going to hear them afterward); but privately he exhorts him to the opposite. And this Moses, being compelled, disclosed afterward, speaking so: “For did I conceive them in the womb, that you say to me, ‘Carry them, as a nurse carries the suckling child in her bosom’?” These things happen in households too; and often a father privately rebukes the tutor who has insulted the boy, saying, “Do not be rough nor harsh,” but to the young man he says the opposite, “Even if he insults you unjustly, bear it,” gathering from the opposites one useful result. So Paul too said to those who were healthy and begged, “If anyone will not work, let him not eat,” that he might throw them into work; but to those able to show mercy, “But you, do not grow weary in doing good,” that he might lead them to almsgiving. So too, when in the Epistle to the Romans he exhorted those from the Gentiles not to be high-minded against the Jews, he brought forward the wild olive as well, and he appears to say some things to these and other things to those. Let us not then fall into cruelty, but let us hear Paul saying, “Do not grow weary in doing good”; let us hear the Master saying, “Give to everyone who asks you,” and, “Be merciful as your Father.” And though he said many things, nowhere did he set this down except in the case of mercies. For nothing makes us equal to God as doing good does.