ACC ~ Matthew 5 v33 - 48

OVERVIEW:

The law prescribes that no one swear falsely, but according to the gospel one must not swear at all (CHROMATIUS). Those who are living in the simplicity of faith have no need for the formality of an oath (HILARY). If your opponents believed that you would swear truthfully, they would never compel you to swear (ANONYMOUS). Do not make an idol of creation by swearing an oath to some creaturely being (CYRIL OF ALEXANDRIA). One who swears by earthly elements makes implicit reference to the One who is the author of all these things (CHROMATIUS). Refer all glory to God (CHRYSOSTOM).

If we begin with the law’s mandate to return evil for evil to everyone, we are all made evil and the foundation of the law itself is dissolved (ANONYMOUS). Rather, we resist evil by surrendering ourselves to suffer wrongfully (CHRYSOSTOM). The Lord wishes that the hope of our faith, extending into eternity, be tested by these challenges, so that the very toleration of a hidden injury should be a witness of our future judgment (HILARY). Turning the other cheek scandalizes those who do not understand the reasonings of faith (ORIGEN). If a tempter initiates a lawsuit for the testing of our faith and desires to rob us of the things that are ours, the Lord orders us to offer willingly not only the things that the person seeks unjustly but even those the tempter does not demand (CHROMATIUS). Like Joseph, flee without your coat to the covering of a higher justice (ANONYMOUS). You will win full freedom from unworthy passions by possessing all things in common and by going the second mile out of mercy (CHRYSOSTOM). Going the second mile may also have a spiritual meaning: that of going with one who believes in the Father, the first mile, yet with whom you must be patient in traveling the second mile to belief in the Son and Spirit (CHROMATIUS). The rich person is less likely to be tested through physical suffering than to be tested and proved in generosity (ANONYMOUS). Freely give as you have freely received (JEROME). Whether, Jesus says, it be a friend or an enemy, a believer or an unbeliever, do good to the person in need (THEODORE OF HERACLEA).

Christ commanded us to love our enemies not so much for our enemies as for us: not because enemies are fit to merit love but because it is not fitting that we hate anyone (ANONYMOUS). Christ does not command impossibilities (THEODORE OF HERACLEA). If you hate your enemy, you have hurt yourself more in the spirit than you have hurt him in the flesh (ANONYMOUS). Adoption denotes the character of our vocation to the eternal inheritance as joint heirs with Christ by a spiritual regeneration (AUGUSTINE). One who loves an enemy loves not for one’s own sake but on account of God; hence that person has a great treasure (ANONYMOUS).

The spiritual meaning of the sun as representing truth is grounded in the literal meaning of the sun as light. The spiritual meaning of the rain as the watering by the teaching of the truth is grounded in the literal meaning of rain as refreshment (AUGUSTINE). God is more content that sinners should enjoy his benefits though they don’t deserve them than that the just should be robbed of benefits against their deserving (ANONYMOUS). We are called to be models for the just and the unjust of the imitation of Christ, who distributes equally the sun and the rain by his coming in baptism and by the sacraments of the Spirit (HILARY).

5:33 | Not Swearing Falsely

FAITH NEEDS NO OATH

HILARY: The law had prescribed a penalty for false swearing, so that the ritual of an oath might hold false testimony in check. … But faith removes the need for using an oath. It establishes in truth the dealings of our life. Once the inclination to deceive has been checked, it enjoins simplicity in speaking and hearing. … Therefore those who are living in the simplicity of faith have no need for the ritual of an oath. With such people, what is, always is, and what is not, is not. For this reason, their every word and deed are always truthful. ON MATTHEW 4.23. [1]

[1] SC 254:142.

PERJURY GENERATED BY OATHS

ANONYMOUS: Here is the fourth commandment, which is considered the least one [1] by those self-assured persons who think that truthful swearing is not a sin and that the commandment of the law cannot stand without it. Now, unless an oath is forbidden, we cannot put a stop to perjury, for perjury is generated by oaths. For there is no one who frequently swears who does not at times commit perjury. Because of this, Solomon warns, “Do not accustom your mouth to an oath; there is much misfortune in it.” [2] For even as the one who is accustomed to speaking often finds it necessary to say inappropriate things … one who makes it a habit to swear on suitable occasions, drawn along by custom, frequently and even unwillingly will swear also in superfluous matters. Now, as with any custom, when we want to do something we do it; and when we do not want to do it, we refrain from doing it. And Solomon teaches us that God’s judgment is against those who swear: “A man who swears much shall not ward off the blight from his house.” [3] If therefore the blight will not depart from those who swear frequently, how will it depart from those who swear occasionally? Tell me, my friend, what do you gain by swearing? For if your opponent believed that you would swear truthfully, he would never compel you to swear. But since he believes that you may commit perjury, he compels you to swear. INCOMPLETE WORK ON MATTHEW, HOMILY 12. [4]

[1] In the Gospel text the prohibition of oath taking is of a general nature, not addressed specifically to the greedy. The clarification here results from Jesus’ previous prohibitions of violence and concupiscence. The author here prefers to associate this new prohibition with a specific sin as well.

[2] Sir 23:9.

[3] Sir 23:11.

[4] PG 56:697.

5:34 | Do Not Swear by Heaven

SWEARING OATHS INAPPROPRIATE

CHROMATIUS: By the grace of gospel teaching, the law given by Moses acquired an advantage. The law prescribes that one must not swear falsely; but according to the gospel one must not swear at all. The Holy Spirit had seen fit to order this through Solomon when he said, “Do not accustom your mouth to oaths.” [1] And again: “Even as a well-chastised servant is not deterred from envy, whoever swears and does business will not be purged from sin.” [2] Therefore it is absolutely inappropriate for us to swear. What need is there for us to swear when we are not allowed to lie at all and our words must always be true and trustworthy, so much so that they may be taken as an oath? On this, the Lord not only forbids us to swear falsely but even to swear, lest we appear to tell the truth only when we swear and lest (while we should be truthful in our every word) we think it is all right to lie when we do not take an oath. For this is the purpose of an oath: Everyone who swears, swears to the fact what he is saying is true. Therefore the Lord does not want a gap between our oath and our ordinary speech. Even as there must be no faithlessness in an oath, in our words there must be no lie. For both false swearing and lying are punished with divine judgment, as the Scripture says: “The mouth that lies kills the soul.” [3] So whoever speaks the truth swears, for it is written: “A faithful witness will not lie.” [4] TRACTATE ON MATTHEW 24.2.2-4. [5]

[1] Sir 23:9.

[2] Cf. Sir 23:11.

[3] Wis 1:11.

[4] Prov 14:5.

[5] CCL 9a:310-11.

5:35 | Do Not Swear by Earth

DO NOT DEIFY CREATION

CYRIL OF ALEXANDRIA: For this reason Jesus prohibits us from swearing by heaven or by the earth. This is in order that we should not give to creation an honor surpassing creation. Do not deify creation. Those who swear, he says, “swear by the greater,” as the apostle has said. [1] And he also forbids swearing by Jerusalem. For the earthly Jerusalem is a type of the Jerusalem above, [2] and God swears only by himself, that is, by his own glory. [3] Wherefore, since the similarity transcends us, we are obliged to swear neither by ourselves nor by our own glory, for we are not free like God but are subject to God’s authority. FRAGMENT 63. [4]

[1] Heb 6:16: “Men indeed swear by a greater than themselves, and in all their disputes an oath is final for confirmation.”

[2] Gal 4:26.

[3] Heb 6:13; cf. Is 45:23; Jer 22:5.

[4] MKGK 172.

5:36 | Do Not Swear by Your Head

DO NOT SWEAR BY EARTHLY ELEMENTS

CHROMATIUS: These words of the Lord whereby he forbids us to swear by these different elements invite a double explanation.

First, he wanted to draw us away from the use of oaths and the customs of human error, lest each of us through swearing by these elements accord a creature the honor of divine veneration or believe one has impunity in swearing falsely if one swears by the elements of the world. …

It can also be explained in this way: When one swears by heaven and earth, one swears by him who made heaven and earth, as the Lord himself declared elsewhere: “He who swears by the altar swears by it and by all things that are on it; and he who swears by the temple swears by it and by him who dwells in it.” [1] Jesus goes on to say, “nor by Jerusalem,” for it is the city of the great King, that is, the symbol of Christ’s body, which is the spiritual and heavenly church. “Neither shall you swear,” he says, “by your head,” for according to the apostle, “the head of every man is Christ.” [2] Therefore the one who swears by these things makes reference to him who is the author of all these things. TRACTATE ON MATTHEW 24.3.1-4. [3]

[1] Mt 23:20-22.

[2] 1 Cor 11:3.

[3] CCL 9a:311-12.

5:37 | Unadorned Speech

A SIMPLE YES OR NO

CHRYSOSTOM: He has prohibited anyone from swearing by his head, for in doing so one would be worshiping himself. Rather, Jesus intends to refer all glory to God, signifiying that human beings are not finally masters of themselves. Oaths made by the head are thus discredited. For if no one would relinquish his own child to another, how much more will God refuse to relinquish his own work to you? For though it be your head, yet it remains the property of another. For he did not say, “You cannot make one hair grow” but “You cannot make one hair white or black” or change its quality.

What is it then that exceeds a simple yes or no? It is the oath, not the perjury. For lying is openly acknowledged to be wrong, and no one needs to learn that it is of the Adversary. It is not an excess but a deficiency. An excess, though, means something more, something over and above the statement itself. This is the nature of an oath.

Someone might then object: If the evil one is the source of all oaths, how could they have found a place in God’s law? Well, we could say much the same thing about Jesus’ teaching on divorce. How is divorce now accounted adultery, particularly when divorce was permitted by Moses? What can we reply? The precepts Moses uttered at that time accounted for the weakness of those who were receiving the laws.

Just as a lisp is unworthy of a philosopher, so the scent of burnt offerings is unworthy of God. Our understanding of the principles of virtue has advanced beyond the time of Moses. Therefore divorce is now seen to be adultery and the necessity of an oath to be from the evil one. If the earlier laws had been devilish from the first, they would never have resulted in such goodness. Had Moses’ laws not been forerunners, Jesus’ teaching would not have been so easily received. Don’t require a present excellence from past laws, when their usefulness has now been surpassed. Still, if you wish to retain them, even now they demonstrate their virtue. They show their virtue most of all through the fault we discover by their aid. The faults we now see commend them most to us. For had they not brought us up well and prepared us for the reception of the greater precepts, they would not have appeared as good.

It is similar with the breast of the mother; when it has fulfilled its task, it dismisses the child to a more mature diet and after that appears useless. Thus the mother who once viewed it as necessary for the baby now taunts with ten thousand mockeries the child’s need for the breast. Breastfeeding is over. In the same way, Christ says that the ancient laws are from the evil one, not to indicate that the old law is of the devil but in order that he might with great earnestness lead them away from their ancient poverty. THE GOSPEL OF MATTHEW, HOMILY 17.5-6. [1]

[1] PG 57:261-62; NPNF 1 10:120-21**.

5:38 | An Eye for an Eye

DO NOT RETURN EVIL FOR EVIL

ANONYMOUS: A law prescribing an eye for an eye, a tooth for a tooth, has this foundation: Each will spare the other as long as one fears for one’s own limbs. It was thereby imagined that no evil person would be found. But woe to the earth for its failures! For as long as we live in this world, over which the devil rules, slanderers, fighters and persecutors will necessarily abound. If therefore we begin, according to the mandate of the law, to return evil for evil to everyone, we are all made evil, the foundation of the law is dissolved, and what results? While the law wanted to make the evil good, it also made the good evil. If, however, following the mandate of Christ, we do not resist evil, then even if the evil ones are not harmed, still the good will remain good. Thus through the mandate of Christ, the mandate of the law is also filled. For one who fulfills the mandate of the law does not at the same time fulfill that of Christ; but one who fulfills the mandate of Christ at the same time fulfills that of the law. INCOMPLETE WORK ON MATTHEW, HOMILY 12. [1]

[1] PG 56:699.

5:39 | Turn the Other Cheek

OFFER THE OTHER CHEEK

ORIGEN: Jesus’ words regarding turning the other cheek concern more than simply long-suffering. For it is against nature to be so arrogant as to hit the other person. The one therefore who is “ready to give an answer” to every malicious person “concerning the faith that is in him” [1] will not offer resistance. The spiritual meaning is this: To one who strikes him upon the right cheek—that is, against the rational doctrines—the believer will offer also the ethical ones. This will scandalize those who do not understand the reasonings of faith. They will cease from their accusations, since they will be ashamed and continue progress in divine things. FRAGMENT 108. [2]

[1] 1 Pet 3:15.

[2] GCS 41.1:60.

TOLERATE A HIDDEN INJURY AS A WITNESS TO FUTURE JUDGMENT

HILARY: The Lord wishes that the hope of our faith, extending into eternity, be tested by these things, so that the very toleration of a hidden injury should be a witness of our future judgment. The law used to hold unfaithful Israel within a boundary of fear and contained the desire for injury by the threat of injury returned. Faith, however, does not permit resentment for injuries, nor does it wish for revenge. … There is in the judgment of God a greater consolation for those who have suffered injury and a punishment more dreadful than injuries returned. Therefore the Gospels not only warn us away from iniquities but also drive out the latent desire for vengeance. For if we have received a blow, we ought to offer the other cheek. … The Lord who accompanies us on our journey offers his own cheek to slaps and his shoulders to whips, to the increase of his glory. ON MATTHEW 4.25. [1]

[1] SC 254:144-46.

RESIST NOT EVIL

CHRYSOSTOM: For this reason Jesus has also added, “But I say to you, do not resist the evil one.” He did not say “do not resist your brother” but “the evil one”! We are authorized to dare to act in the presence of evil through Christ’s influence. In this way he relaxes and secretly removes most of our anger against the aggressor by transferring the censure to another.

“What then?” one asks. “Should we not resist the evil one at all?” Indeed we should, but not in this way. Rather, as Jesus has commanded, we resist by surrendering ourselves to suffer wrongfully. In this way you shall prevail over him. For one fire is not quenched by another, but fire by water. THE GOSPEL OF MATTHEW, HOMILY 18.1. [1]

[1] PG 57:265; NPNF 1 10:124**. One whose life is hid in Christ resists evil in a most surprising manner by surrendering oneself to suffer wrongfully.

5:40 | Give Your Coat and Cloak

BE REMOVED FROM EVERY LAWSUIT

CHROMATIUS: Beyond the tolerance of physical injury, the Lord wants us also to have contempt for things of this world and to be so far removed from every lawsuit or contest of judgment. If by chance a slanderer or tempter comes forward to initiate a lawsuit for the sake of testing our faith and desires to rob us of the things which are ours, the Lord orders us to offer willingly not only the things that the person goes after unjustly but even those not demanded. TRACTATE ON MATTHEW 25.2.1. [1]

[1] CCL 9a:315.

JOSEPH’S FLIGHT

ANONYMOUS: Just as Joseph lost his cloak in the hand of the prostitute and fled dressed with a better cloak, [1] so throw your cloak into the hands of the slanderer and flee with the better covering of justice. If not, while you want to reclaim the clothes of the body, you may squander the most precious clothing of the soul. If the unbelievers see you, a Christian, repay injuries with worse injuries by worldly means and hammer earthly judgments against a lawless plunderer even to the destruction of your soul, how should they believe in reality of the hope of the heavenly kingdom that Christians preach? For they who hope for heavenly things easily spurn earthly things. Yet I doubt that those who strongly embrace worldly things believe firmly in heavenly promises. INCOMPLETE WORK ON MATTHEW, HOMILY 12. [2]

[1] Joseph the patriarch fleeing the immodest wife of Potiphar (Gen 39:6-23).

[2] PG 56:700.

5:41 | Go a Second Mile

THE SECOND MILE

CHRYSOSTOM: Do you grasp the excellence of a Christian disposition? After you give your coat and your cloak, even if your enemy should wish to subject your naked body to hardships and labors, not even then, Jesus says, must you forbid him. For he would have us possess all things in common, both our bodies and our goods, as with them that are in need, so with them that insult us. For the latter response comes from a courageous spirit, the former from mercy. Because of this, Jesus said, “If any one shall compel you to go one mile, go with him two.” Again he leads you to higher ground and commands you to manifest the same type of aspiration. For if the lesser things he spoke of at the beginning receive such great blessings, consider what sort of reward awaits those who duly perform these and what they become even before we hear of receiving rewards. You are winning full freedom from unworthy passions in a human and passible body. THE GOSPEL OF MATTHEW, HOMILY 18.3. [1]

[1] PG 57:268; NPNF 1 10:125-26**.

A MISSIONAL INTERPRETATION OF THE SECOND MILE

CHROMATIUS: Some believe that this section, “He who is pressed into service for one mile, let him go with that man as far as another two,” is to be understood spiritually in this fashion: If a nonbeliever, or one who has not yet followed the knowledge of the truth, makes mention of the one God the Father, the founder of all things, as if coming to God by the way of the law, go with that one the second mile. That is, after his profession of God the Father, lead this same person, by the way of truth, to the knowledge of the Son and the Holy Spirit, showing that one is to believe not only in the Father but also in the Son and the Holy Spirit. TRACTATE ON MATTHEW 25.3.2. [1]

[1] CCL 9a:316.

5:42 | Give to One Who Begs

FREELY GIVE

JEROME: If we think that only this is all that is taught about almsgiving, then there are many poor to whom it cannot apply. And even the wealthy can give forever, if they are always giving. For the sake of goodness, therefore, this doctrine of almsgiving was given to the apostles: that they who have freely received should freely give. [1] Money of that sort is never lacking. As much as is given, by that much it is increased, and though the fountain water drench the fields below, it never runs dry. COMMENTARY ON MATTHEW 1.5.42. [2]

[1] Cf. Mt 10:8.

[2] CCL 77:34.

CONSTRAINTS ON IRRESPONSIBLE GIVING

THEODORE OF HERACLEA: In giving us these directives so that their sense might be diligently examined, he did not intend us to take them according to the bare sound of the words. For he does not command to give to everyone who asks without exception, even if one has nothing to give, for that is impossible. Nor does he instruct us, if we have plenty, to give to someone who asks with a bad motive. For the donation then goes for evil things, as when someone asks for the sake of lust and intemperance and not for real need, and the person who gives merely provides fuel for such intemperance. For why is it said concerning the apostles that “distribution was made to each as any had need”? [1] This tells us that they gave not so much to those who simply asked but that they provided for others on the basis of need. And do not forget about the verse that says, “A man is acceptable according to what he has, not according to what he does not have,” [2] and “not so that others should be relieved and you burdened.” [3] FRAGMENT 37. [4]

[1] Acts 4:35.

[2] 2 Cor 8:12.

[3] 2 Cor 8:13.

[4] MKGK 66-67.

THE RICH AND THE POOR

ANONYMOUS: All these mandates suit the character of the poor person. But who knocks out the tooth of the rich and powerful? Let the rich not knock out the tooth of the poor! Who tries to steal the tunic of the rich and powerful with lies? Let the rich not steal the tunic of the poor with lies! Who presses the rich and powerful into service? Let the rich not press the poor into service! If such is the case, the rich person is fruitless. And how might that one fulfill the justice of the law and of grace, that he might become a perfect servant of God? How? If anyone seeks a loan from him, let him give it. It is the law that you do not take from another, even if you do not give what is yours. It is grace, however, that you do not take from another and you give what is yours. Therefore whoever gives a loan fulfills both the law and grace. For he who gives freely of his own, would he then take the goods of another? The rich man therefore cannot be tested or proved through physical suffering. No one will likely do him violence; rather, he is tested and proved by generosity. INCOMPLETE WORK ON MATTHEW, HOMILY 12. [1]

[1] PG 56:701.

5:43 | Hating an Enemy

THE OLD LAW

THEODORE OF HERACLEA: Whether, he says, it be a friend or an enemy, a believer or an unbeliever, do good to the person in need. Do not follow the Jewish law that focuses repayment primarily on friends. For this reason, when they were urging the Lord to heal the son of the royal officer, they said to him, “He is worthy to have you do this for him,” because “he has even built us our synagogue.” [1] FRAGMENT 38. [2]

[1] Lk 7:4-5.

[2] MKGK 67.

YOU TEAR YOURSELF APART BY HATING

ANONYMOUS: We have seen how murder is born from anger and adultery from desire. In the same way, the hatred of an enemy is destroyed by the love of friendship. Suppose you have viewed a man as an enemy, yet after a while he has been swayed by your benevolence. You will then love him as a friend. I think that Christ ordered these things not so much for our enemies as for us: not because enemies are fit to be loved by others but because we are not fit to hate anyone. For hatred is the prodigy of dark places. Wherever it resides, it sullies the beauty of sound sense. Therefore not only does Christ order us to love our enemies for the sake of cherishing them but also for the sake of driving away from ourselves what is bad for us. The Mosaic law does not speak about physically hurting your enemy but about hating your enemy. But if you merely hate him, you have hurt yourself more in the spirit than you have hurt him in the flesh. Perhaps you don’t harm him at all by hating him. But you surely tear yourself apart. If then you are benevolent to an enemy, you have rather spared yourself than him. And if you do him a kindness, you benefit yourself more than him. INCOMPLETE WORK ON MATTHEW, HOMILY 13. [1]

[1] PG 56:702.

5:44 | Loving and Praying for Enemies

CHRIST DOES NOT COMMAND IMPOSSIBILITIES

THEODORE OF HERACLEA: The law of the Lord transcends both the law of nature and the law revealed to Moses. For the things that are impossible with humans are possible with God. [1] But Christ does not legislate impossibilities, as Stephen showed at the time of his passion, when he bent his knees and prayed for those who were stoning him. [2] Similarly Paul, who had suffered so many things at the hands of the Jews, also prays for them. [3] Therefore the infrequency of these things shows that they are not impossible. For most people, though, they are difficult to accomplish owing to their unwillingness to strive to reach the summit of virtue. FRAGMENT 40. [4]

[1] Lk 18:27.

[2] Acts 7:60.

[3] 1 Cor 4:12.

[4] MKGK 68.

PRAY FOR THOSE WHO PERSECUTE YOU

CHRYSOSTOM: For neither did Christ simply command to love but to pray. Do you see how many steps he has ascended and how he has set us on the very summit of virtue? Mark it, numbering from the beginning. A first step is not to begin with injustice. A second, after one has begun, is not to vindicate oneself by retaliating in kind. A third, to refuse to respond in kind to the one who is injuring us but to remain tranquil. A fourth, even to offer up one’s self to suffer wrongfully. A fifth, to give up even more than the wrongdoer wishes to take. A sixth, to refuse to hate one who has wronged us. A seventh, even to love such a one. An eighth, even to do good to that one. A ninth, to entreat God himself on our enemy’s behalf. Do you perceive how elevated is a Christian disposition? Hence its reward is also glorious. THE GOSPEL OF MATTHEW, HOMILY 18.4. [1]

[1] PG 57:269; NPNF 1 10:126**.

5:45 | Imitating the Father

THE EVIL AND THE GOOD

THEODORE OF HERACLEA: The imitator of God and Christ makes the sun of his word and the brightness of his righteousness to shine on both evil and good people, and the rain from his mouth falls upon both the righteous and the sinful. FRAGMENT 42. [1]

[1] MKGK 68.

JOINT HEIRS WITH CHRIST BY ADOPTION

AUGUSTINE: With regard to what immediately follows, namely, “That you may be children of your Father who is in heaven,” it is to be understood in the sense in which John also speaks when he says, “He gave them the power of becoming children of God.” [1] For there is One who is the Son by nature, and he absolutely knows no sin. But since we have received the power to become sons, we are made sons insofar as we fulfill the precepts that have been given by the Son. “Adoption” is the term used by the apostle to denote the character of our vocation to the eternal inheritance, in order to be joint heirs with Christ. By spiritual regeneration we therefore become sons and are adopted into the kingdom of God, not as aliens but as his creatures and offspring. SERMON ON THE MOUNT 1.23.78. [2]

[1] Jn 1:12.

[2] PL 34:1268; FC 11:105-6*. We embody our sonship and daughterhood by living as if we were receiving our eternal inheritance, which is enabled by our spiritual regeneration.

A SPIRITUAL INTERPRETATION OF SUN AND RAIN

AUGUSTINE: Since he calls us to the adoption as sons through the only begotten Son himself, he calls us to his own likeness. For, as the Lord at once adds, “He makes his sun to rise on the good and the evil and sends rain on the just and the unjust.” Now, if you would understand the expression “his sun” to mean not the sun that is visible to bodily eyes but his wisdom, to which the following expressions refer—“he is the brightness of eternal light” [1] and also “The sun of justice is risen upon me,” [2] as well as “But to you that fear the name of the Lord, the sun of justice shall arise” [3] —then you must also understand the rain as a watering by the teaching of truth, because that teaching has become manifest to the good and to the evil. But you may prefer to understand it as the sun that is manifest to the bodily eyes of beasts as well as people and to understand the rain as the showers that produce the fruits that God has given us for the perfection of the body. I believe this to be surely the more probable meaning, since the other “sun” does not rise except on the good and the holy, for this is the very thing that the unjust bewail in the book that is called the Wisdom of Solomon: “And the sun [of understanding] has not risen upon us.” [4] And the spiritual rain refreshes only the good, for the vine signifies the bad of whom it is said, “I will command my clouds not to rain upon it.” [5] SERMON ON THE MOUNT 1.23. 79. [6]

[1] Wis 7:26.

[2] See Breviary, Response 8, Festival of the Blessed Virgin Mary; cf. FC 11:106 n. 4.

[3] Mal 4:2.

[4] Wis 5:6.

[5] Is 5:6.

[6] PL 34:1268-69; FC 11:106-7. The spiritual meanings of sun and rain are grounded in and constrained by their literal meanings. The spiritual meaning of sun as truth is grounded in the literal meaning of the sun as light. The spiritual meaning of the rain as the watering by the teaching of the truth must be grounded in the literal meaning of rain as refreshment.

THE DESTINY OF THE JUST AND THE UNJUST NOT SEPARATED

ANONYMOUS: He put it carefully when he said “over the just and the unjust,” not “over the unjust as over the just,” [1] because God puts all good things on the earth, not on account of all people but on account of the few holy ones. He is more content that sinners should enjoy the benefits of God against their deserving than that the just should be robbed of his benefits against their deserving. Likewise, when the Lord is irritated by sinners, he sends his punishment not on account of the good but only on account of the sinners; nevertheless it touches the just in equal measure with the sinners. For as in prosperity he does not separate the sinners from the just, so he does not separate the just from the sinners in hard times. He does not separate the sinners from the just in prosperity, lest, being separated, they should know themselves to be cast down and despair. He does not separate the just from the sinners in hard times, lest, being separated, they should know themselves to be chosen and boast. Above all, prosperity should not benefit the evil but rather hurt them, nor should difficult times harm the good but rather benefit them. INCOMPLETE WORK ON MATTHEW, HOMILY 13. [2]

[1] If indeed the scriptural text recorded that God brought down rain on the unjust and the just alike, one could deduce that God grants gifts indiscriminately. The author here, however, is convinced that God grants gifts to the good and punishment to the evil, though sometimes the evil are involved in the gifts and the good in the punishments.

[2] PG 56:703-4.

5:46-47 | What Reward Have You?

THE PERFECTION OF LOVING THE ENEMY

ANONYMOUS: He who loves his friends loves them for his own sake, not on account of God, and therefore he has no treasure. The loving itself delights him. However, he who loves his enemy loves not for his own sake but on account of God. Hence he has great treasure, because he goes against his own instincts. For where labor sows the seed, there it reaps the fruit. “Be ye therefore perfect, just as your Father is perfect.” He who loves his friend does not in fact sin but does not work justice. It is half a good that one depart from evil and not pursue good. It is perfect, however, that one not only flee evil but also accomplish good. So he said, “Be perfect,” so that you might both love your friends on account of shunning evil and love your enemies on account of possessing justice. The former frees us from punishment; the latter leads us into glory. For a representative of God is not perfect who does not resemble God through his or her works. INCOMPLETE WORK ON MATTHEW, HOMILY 13. [1]

[1] PG 56:703.

5:48 | Perfect as the Heavenly Father Is Perfect

ALL THINGS ARE PERFECTED BY GOODNESS

HILARY: Matthew concludes, “All things are perfected by goodness.” The law used to demand that your neighbor be loved and allowed hatred against an enemy. Faith, rather, requires that enemies be cherished. It breaks the tendency we have to be peevish and urges us to bear life’s difficulties calmly. Faith not only deters anger from turning into revenge but even softens it into love for the injurer. It is merely human to love those who love you, and it is common to cherish those who cherish you. Therefore Christ calls us into the life of heirs of God and to be models for the just and the unjust of the imitation of Christ. He distributes the sun and the rain through his coming in baptism and by the sacraments of the Spirit. Thus he has prepared us for the perfect life through this concord of public goodness, because we must imitate our perfect Father in heaven. ON MATTHEW 4.27. [1]

[1] SC 254:146-48.

THE LAW OF GOSPEL LOVE

CHROMATIUS: The Lord has shown that we cannot have the good work of perfect love if we love only those from whom in turn we know the return of mutual love will be paid in kind. For we know that love of this sort is common even to nonbelievers and sinners. Hence the Lord wishes us to overcome the common law of human love by the law of gospel love, so that we may show the affection of our love not only toward those who love us but even toward our enemies. … Thus we may imitate the example of true piety and our Father’s goodness. TRACTATE ON MATTHEW 21.2.1. [1]

[1] CCL 9a:320.