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ST. JOHN CHRYSOSTOM

HOMILY TO THOSE WHO HAD NOT ATTENDED THE ASSEMBLY.

[Translated by Rev. W. R. W. Stephens, M.A.
Prebendary of Chichester Cathedral, and Rector of Woolbeding, Sussex.]


TO THOSE WHO HAD NOT ATTENDED THE ASSEMBLY; ON THE APOSTOLIC SAYING, "IF
THY ENEMY HUNGER FEED HIM," AND CONCERNING RESENTMENT OF INJURIES.

1. I DID no good as it seems by the prolonged discourse which I lately
addressed to you with a view to kindling your zeal for the assemblies
here:(1) for again our Church is destitute of her children. Wherefore also
I am again compelled to seem vexatious and burdensome, reproving those who
are present, and finding fault with those who have been left behind: with
them because they have not put away their sloth, and with you because you
have not given a helping hand to the salvation of your brethren. I am
compelled to seem burdensome and vexatious, not on behalf of myself, or my
own possessions, but on your behalf and for your salvation, which is more
precious to me than anything else. Let him who pleases take it in bad part,
and call me insolent and impudent, yet will I not cease continually
annoying him for the same purpose; for nothing is better for me than this
kind of impudence. For it may be, it may be, that this at least if nothing
else, will put you to shame, and that to avoid being perpetually importuned
concerning the same things, ye will take part in the tender care of your
brethren. For what profit is there to me in praise when I do not see you
making advances in virtue? and what harm is there from the silence of the
hearers when I behold your piety increasing? For the praise of the speaker
does not consist in applause, but in the zeal of the hearers for godliness:
not in noise made just at the time of hearing, but in lasting earnestness.
As soon as applause has issued from the lips it is dispersed in air and
perishes; but the moral improvement of the hearers brings an imperishable
and immortal reward both to him who speaks and to them who obey. The praise
of your cheers makes the speaker illustrious here, but the piety of your
soul affords the teacher much confidence before the judgment-seat of
Christ. Wherefore if any one loves the speaker, let him not desire the
applause but the profit of the hearers. To neglect our brethren is no
ordinary wrong, but one which brings extreme punishment, and an inexorable
penalty. And the case of the man who buried the talent proves this: he was
not reproached at least on account of his own life: for as regarded the
deposit itself he did not turn out a bad man, since he restored it intact:
nevertheless he did turn out a bad man as regarded his management of the
deposit. For he did not double that which was entrusted to him; and so was
punished. Whence it is manifest that even if we are earnest and well
trained, and have much zeal about hearing the holy scriptures this does not
suffice for our salvation. For the deposit must be doubled, and it becomes
doubled when together with our own salvation we undertake to make some
provision for the good of others. For the man in the parable said "Lo!
there thou hast that is thine:" but this did not serve him for a defence:
for it was said to him "thou oughtest to have put the money to the
exchangers."(2)

And observe I pray how easy the commands of the Master are: for men indeed
make those who lend out capital sums at interest answerable for recalling
them; "you have made the deposit," one says, "you must call it in: I have
no concern with the man who has received it." But God does not act thus; He
only commands us to make the deposit, and does not render us liable for the
recall. For the speaker has the power of advising, not of persuading.
Therefore he says: "I make thee answerable for depositing only, and not for
the recall." What can be easier than this? And yet the servant called the
master hard, who was thus gentle and merciful. For such is the wont of the
ungrateful and indolent; they always try to shift the blame of their
offences from themselves to their master. And therefore the man was thrust
out with torture and bonds into the outer darkness And lest we should
suffer this penalty let us deposit our teaching with the brethren, whether
they be persuaded by it, or not. For if they be persuaded they will profit
both themselves and us: and if they are not, they involve themselves indeed
in inevitable punishment, but will not be able to do us the slightest
injury. For we have done our part, by giving them advice: but if they do
not listen to it no harm will result to us from that. For blame would
attach to us not for failing to persuade, but for failing to advise: and
after prolonged and continual exhortation and counsel they and not we, have
to reckon henceforth with God.

I have been anxious at any rate to know clearly, whether you continue to
exhort your brethren, and if they remain all the time in the same condition
of indolence: otherwise I would never have given you any trouble: as it is,
I have fears that they may remain uncorrected in consequence of your
neglect and indifference. For it is impossible that a man who continually
has the benefit of exhortation and instruction should not become better and
more diligent. The proverb which I am about to cite is certainly a common
one, nevertheless it confirms this very truth. For "a perpetual dropping of
water" it says, "wears a rock," yet what is softer than water? and what is
harder than a rock? Nevertheless perpetual action conquers nature: and if
it conquers nature much more will it be able to prevail over the human
will. Christianity is no child's play, my beloved: no matter of secondary
importance. I am continually saying these things, and yet I effect nothing.

2. How am I distressed, think you, when I call to mind that on the
festival days the multitudes assembled resemble the broad expanse of the
sea, but now not even the smallest part of that multitude is gathered
together here? Where are they now who oppress us with their presence on the
feast days? I look for them, and am grieved on their account when I mark
what a multitude are perishing of those who are in the way of salvation,(1)
how large a loss of brethren I sustain, how few are reached by the things
which concern salvation, and how the greater part of the body of the Church
is like a dead and motionless carcase. "And what concern is that to us?"
you say. The greatest possible concern if you pay no attention to your
brethren, if you do not exhort and advise, if you put no constraint on
them, and do not forcibly drag them hither, and lead them away out of their
deep indolence. For that one ought not to be useful to himself alone, but
also to many others, Christ declared plainly, when He called us salt,(2)
and leaven,(3) and light:(4) for these things are useful and profitable to
others. For a lamp does not shine for itself, but for those who are sitting
in darkness: and thou art a lamp not that thou mayest enjoy the light by
thyself, but that thou mayest bring back yonder man who has gone astray.
For what profit is a lamp if it does not give light to him who sits in
darkness? and what profit is a Christian when he benefits no one, neither
leads any one back to virtue? Again salt is not an astringent to itself but
braces up those parts of the body which have decayed, and prevents them
from falling to pieces and perishing. Even so do thou, since God has
appointed thee to be spiritual salt, bind and brace up the decayed members,
that is the indolent and sordid brethren, and having rescued them from
their indolence as from some form of corruption, unite them to the rest of
the body of the Church. And this is the reason why He called you leaven:
for leaven also does not leaven itself, but, little though it is, it
affects the whole lump however big it may be. So also do ye: although ye
are few in number, yet be ye many and powerful in faith, and in zeal
towards God. As then the leaven is not weak on account of its littleness,
but prevails owing to its inherent heat, and the force of its natural
quality, so ye also will be able to bring back a far larger number than
yourselves, if you will, to the same degree of zeal as your own. Now if
they make the summer season their excuse: for I hear of their saying things
of this kind, "the present stifling heat is excessive, the scorching sun is
intolerable, we cannot bear being trampled and crushed in the crowd, and to
be steaming all over with perspiration and oppressed by the heat and
confined space:" I am ashamed of them, believe me: for such excuses are
womanish: indeed even in their case who have softer bodies, and a weaker
nature, such pretexts do not suffice for justification. Nevertheless, even
if it seems a disgrace to make a reply to a defence of this kind, yet is it
necessary. For if they put forward such excuses as these and do not blush,
much more does it behove us not to be ashamed of replying to these things.
What then am I to say to those who advance these pretexts? I would remind
them of the three children in the furnace and the flame, who when they saw
the fire encircling them on all sides, enveloping their mouth and their
eyes and even their breath, did not cease singing that sacred and mystical
hymn to God, in company with the universe, but standing in the midst of the
pyre sent up their song of praise to the common Lord of all with greater
cheerfulness than they who abide in some flowery field:(1) and together
with these three children I should think it proper to remind them also of
the lions which were in Babylon, and of Daniel and the den:(2) and not of
this one only but also of another den, and the prophet Jeremiah, and the
mire in which he was smothered up to the neck.(3) And emerging from these
dens, I would conduct these persons who put forward heat as an excuse into
the prison and exhibit Paul to them there, and Silas bound fast in the
stocks, covered with bruises and wounds, lacerated all over their body with
a mass of stripes, yet singing praises to God at midnight and celebrating
their holy vigil. For is it not a monstrous thing that those holy men, both
in the furnace and the fire, and the den, and amongst wild beasts, and
mire, and in a prison and the stocks and amidst stripes and gaolers, and
intolerable sufferings, never complained of any of these things but were
continually uttering prayers and sacred songs with much energy and fervent
zeal, whilst we who have not undergone any of their innumerable sufferings
small or great, neglect our own salvation on account of a scorching sun and
a tittle short lived heat and toil, and forsaking the assembly wander away,
depraving ourselves by going to meetings which are thoroughly unwholesome?
When the dew of the divine oracles is so abundant dost thou make heat thy
excuse? "The water which I will give him," saith Christ "shall be in him a
well of water springing up into everlasting life;"(4) and again; "He that
believeth on me as the Scripture hath said, out of his belly shall flow
rivers of living water"(5) Tell me; when thou hast spiritual wells and
rivers art thou afraid of material heat? Now in the market place where
there is so much turmoil and crowding, and scorching wind, how is it that
you do not make suffocation and heat an excuse for absenting yourself? For
it is impossible for you to say that there you can enjoy a cooler
temperature, and that all the heat is concentrated here with us:--the truth
is exactly the reverse; here indeed owing to the pavement floor, and to the
construction of the building in other respects (for it is carried up to a
vast height), the air is lighter and cooler: whereas there the sun is
strong in every direction, and there is much crowding, and vapour and dust,
and other things which add to discomfort far more than these. Whence it is
plain that these senseless excuses are the offspring of indolence and of a
supine disposition, destitute of the fire of the Holy Spirit.

3. Now these remarks of mine are not so much directed to them, as to you
who do not bring them forward, do not rouse them from their indolence, and
draw them to this table of salvation. Household slaves indeed when they
have to discharge some service in common, summon their fellow slaves, but
you when you are going to meet for this spiritual ministry suffer your
fellow servants to be deprived of the advantage by your neglect. "But what
if they do not desire it?" you say. Make them desire it by your continual
importunity: for if they see you insisting upon it they certainly will
desire it. Nay these things are a mere excuse and pretence. How many
fathers at any rate are there here who have not their sons standing with
them? Was it so difficult for thee to bring hither some of thy children?
Whence it is clear that the absence of all the others who remain outside is
due not only to their own indolence, but also to your neglect. But now at
least, if never before, rouse yourselves up, and let each person enter the
Church accompanied by a member of his family: let them incite and urge one
another to the assembly here, the father his son, the son his father, the
husbands their wives and the wives their husbands, the master his slave,
brother his brother, friend his friend: or rather let us not summon friends
only but also enemies to this common treasury of good things. If thy enemy
sees thy care for his welfare, he will undoubtedly relinquish his hatred.

Say to him: "art thou not ashamed and dost thou not blush before the Jews
who keep their sabbath with such great strictness, and from the evening of
it abstain from all work? And if they see the sun verging towards setting
on the day of the Preparation they break off business, and cut short their
traffic: and if any one who has been making a purchase from them, before
the evening, comes in the evening bringing the price, they do not suffer
themselves to take it, or to accept the money." And why do I speak of the
price of market wares and transaction of business? Even if it were possible
to receive a treasure they would rather lose the gain than trample on their
law. Are the Jews then so strict, and this when they keep the law out of
due season, and cling to an observance of it which does not profit them,
but rather does them harm: and wilt thou, who art superior to the shadow,
to whom it has been vouchsafed to see the Sun of Righteousness, who art
ranked as a citizen of the Heavenly commonwealth, wilt thou not display the
same zeal as those who unseasonably cleave to what is wrong, thou who hast
been entrusted with the truth, but although thou art summoned here for only
a short part of the day, canst thou not endure to spend even this upon the
hearing of the divine oracles? and what kind of indulgence, pray, could you
obtain? and what answer will you have to make which is reasonable and just?
It is utterly impossible that one who is so indifferent and indolent should
ever obtain indulgence, even if he should allege the necessities of wordly
affairs ten thousand times over as an excuse. Do you not know that if you
come and worship God and take part in the work which goes on here. the
business you have on hand is made much easier for you? Have you worldly
anxieties? Come here on that account that by the time you spend here you
may win for yourself the favour of God, and so depart with a sense of
security; that you may have Him for your ally, that you may become
invincible to the demons because you are assisted by the heavenly hand. If
you have the benefit of prayers uttered by the fathers, if you take part in
common prayer, if you listen to the divine oracles, if you win for yourself
the aid of God, if, armed with these weapons, you then go forth, not even
the devil himself will be able henceforth to look you in the face, much
less wicked men who are eager to insult and malign you. But if you go from
your house to the market place, and are found destitute of these weapons,
you will be easily mastered by all who insult you. This is the reason why
both in public and private affairs, many things occur contrary to our
expectation, because we have not been diligent about spiritual things in
the first place, and secondarily about the secular, but have inverted the
order. For this reason also the proper sequence and right arrangement of
things has been upset, and all our affairs are full of much confusion. Can
you imagine what distress and grief I suffer when I observe, that if a
public holy day and festival is at hand there is a concourse of all the
inhabitants of the city, although there is no one to summon them; but when
the holy day and festival are past, even if we should crack our voice by
continuing to call you al day long there is no one who pays heed? For often
when turning these things over in my mind I have groaned heavily, and said
to myself: What is the use of exhortation or advice, when you do everything
merely by the force of habit, and do not become a whit more zealous in
consequence of my teaching? For whereas in the festivals you need no
exhortation from me, but, when they are past you profit nothing by my
teaching, do you not show that my discourse, so far as you are concerned,
is superfluous?

4. Perhaps many of those who hear these things are grieved. But such is
not the sentiment of the indolent: else they would put away their
carelessness, like ourselves, who are daily anxious about your affairs. And
what gain do you make by your secular transactions in proportion to the
damage you sustain? It is impossible to depart from any other assembly, or
gathering, in the possession of so much gain as you receive from the time
spent here, whether it be the law court, or council-chamber, or even the
palace itself. For we do not commit the administration of nations or cities
nor the command of armies to those who enter here, but another kind of
government more dignified than that of the empire itself; or rather we do
not ourselves commit it, but the grace of the spirit.

What then is the government, more dignified than that of the empire, which
they who enter here receive? They are trained to master untoward passions,
to rule wicked lusts, to command anger, to regulate ill-will, to subdue
vainglory. The emperor, seated on the imperial throne, and wearing his
diadem, is not so dignified as the man who has elevated his own inward
right reason to the throne of government over base passions, and by his
dominion over them has bound as it were a glorious diadem upon his brow.
For what profit is there, pray, in purple, and raiment wrought with gold,
and a jewelled crown, when the soul is in captivity to the passions? What
gain is there in outward freedom when the ruling element within us is
reduced to a state of disgraceful and pitiable servitude. For just as when
a fever penetrates deep, and inflames all the inward parts, there is no
benefit to be got from the outward surface of the body, although it is not
affected in the same way: even so when our soul is violently carried away
by the passion within, no outward government, not even the imperial throne,
is of any profit, since reason is deposed from the throne of empire by the
violent usurpation of the passions, and bows and trembles beneath their
insurrectionary movements. Now to prevent this taking place prophets and
apostles concur on all sides in helping us, repressing our passions, and
expelling all the ferocity of the irrational element within us, and
committing a mode of government to us far more dignified than the empire.
This is why I said that they who deprive themselves of this care(1) receive
a blow in the vital parts, sustaining greater damage than can be inflicted
from any other quarter inasmuch as they who come here get greater gain than
they could derive from any other source: even as Scripture has declared.
The law said "Thou shalt not appear before the Lord empty;"(2) that is,
enter not into the temple without sacrifices. Now if it is not right to go
into the house of God without sacrifices, much more ought we to enter the
assembly accompanied by our brethren: for this sacrifice and offering is
better than that, when thou bringest a soul with thee into the Church. Do
you not see doves which have been trained, how they hunt for others when
they are let out? Let us also do this. For what kind of excuse shall we
have, if irrational creatures are able to hunt for an animal of their own
species, while we who have been honoured with reason and so much wisdom
neglect this kind of pursuit? I exhorted you in my former discourse with
these words: "Go, each of you to the houses of your neighbours, wait for
them to come out, lay hold of them, and conduct them to their common
mother: and imitate those who are mad upon theatre going, who diligently
arrange to meet each other and so wait at early dawn to see that iniquitous
spectacle." Yet I have not effected anything by this exhortation. Therefore
I speak again and shall not cease speaking, until I have persuaded you.
Hearing profits nothing unless it is accompanied by practice. It makes our
punishment heavier, if we continually hear the same things and do none of
the things which are spoken. That the chastisement will be heavier, hear
the statement of Christ. "If I had not come and spoken to them they had not
had sin: but now they have no cloke for their sin."(3) And the Apostle says
"for not the hearers of the law shall be justified."(4) These things He
says to the hearers; but when He wishes to instruct the speaker also, that
even he will not gain anything from his teaching unless his behaviour is in
close correspondence with his doctrine, and his manner of life is in
harmony with his speech, hear how the Apostle and the prophet address
themselves to him: for the latter says "but to the sinner said God, why
dost thou preach my laws and takest my covenant in thy mouth, whereas thou
hast hated instruction?"(5) And the Apostle, addressing himself to these
same again who thought great things of their teaching, speaks on this wise:
"Thou art confident that thou thyself art a leader of the blind, a light of
those who are in darkness, an instructor of the foolish, a teacher of
babes: thou therefore that teachest another teachest thou not thyself?"(6)
Inasmuch then as it could neither profit me the speaker to speak, nor you
the hearers to hear, unless we comply with the things which are spoken, but
rather would increase our condemnation, let us not limit the display of our
zeal to hearing only, but let us observe what is said, in our deeds. For it
is indeed a good thing to spend time continually in hearing the divine
oracles: but this good thing becomes useless when the benefit to be derived
from hearing is not linked with it.

Therefore that you may not assemble here in vain I shall not cease
beseeching you with all earnestness, as I have often besought you before,
"conduct your brethren to us, exhort the wanderers, counsel them not by
word only but also by deed." This is the more powerful, teaching--that
which comes through our manners and behaviour--Even if you do not utter a
word, but yet, after you have gone out of this assembly, by your mien, and
your look, and your voice and all the rest of your demeanour you exhibit to
the men who have been left behind the gain which you have brought away with
you, this is sufficient for exhortation and advice. For we ought to go out
from this place as it were from some sacred shrine, as men who have
descended from heaven itself, who have become sedate, and philosophical,
who do and say everything in proper measure: and when a wife sees her
husband returning from the assembly, and a father his son, and a friend his
friend, and an enemy his enemy, let them all receive and they perceive that
you have become milder, more philosophical, more devout. Consider what
privileges you enjoy who hast been initiated into the mysteries,(7) with
what company thou offerest up that mystic hymn, with what company thou
criest aloud the "Ter sanctus." Teach "them that are without" that thou
hast joined the chorus of the Seraphim, that thou art ranked as a citizen
of the commonwealth above, that thou hast been enrolled in the choir of
Angels, that thou hast conversed with the Lord, that thou hast been in the
company of Christ. If we regulate ourselves in this way we shall not need
to say anything, when we go out to those who are left behind: but from our
advantage they will perceive their own loss and will hasten hither, so as
to enjoy the same benefits themselves. For when, merely by the use of their
senses, they see the beauty of your soul shining forth, even if they are
the most stupid of men, they will become enamoured of your goodly
appearance. For if corporeal beauty excites those who behold it, much more
will symmetry of soul be able to move the spectator, and stimulate him to
equal zeal. Let us then adorn our inward man, and let us be mindful of the
things which are said here, when we go out: for there especially is it a
proper time to remember them; and just as an athlete displays in the lists
the things which he has learned in the training school: even so ought we to
display in our transactions in the world without the things which we have
heard here.

5. Bear in mind then the things which are said here, that when you have
gone out and the devil lays hold of you either by means of anger or
vainglory, or any other passion, you may call to remembrance the teaching
which you have received here and may be able easily to shake off the grasp
of the evil one. Do you not see the wrestling-masters in the practising
grounds, who, after countess contests having obtained exemption from
wrestling on account of their age, sit outside the lines by the side of the
dust and shout to those who are wrestling inside, telling one to grasp a
hand, or drag a leg, or seize upon the back, and by many other directions
of that kind, saying, "if you do so and so you will easily throw your
antagonist," they are of the greatest service to their pupils? Even so do
thou look to thy training master the blessed Paul, who after countless
victories is now sitting outside the boundary, I mean this present life,
and cries aloud to us who are wrestling, shouting out by means of his
Epistles, when he sees us overcome by wrath and resentment of injuries, and
choked by passion; "if thy enemy hunger feed him, if he thirst give him
drink;"(1)--a beautiful precept full of spiritual wisdom, and serviceable
both to the doer and the receiver. But the reminder of the passage causes
much perplexity, and does not seem to correspond to the sentiment of him
who uttered the former words. And what is the nature of this? the saying
that "by so doing thou shalt heap coals of fire on his head." For by these
words he does a wrong both to the doer and the receiver: to the latter by
setting his head on fire, and plating coals upon it; for what good will he
get from receiving food and drink in proportion to the evil he will suffer
from the heaping of coals on his head? Thus then the recipient of the
benefit is wronged, having a greater vengeance inflicted on him, but the
benefactor also is injured in another way. For what can he gain from doing
good to his enemies when he acts in the hope of revenge? For he who gives
meat and drink to his enemy for the purpose of heaping coals of fire on his
head would not become merciful and kind, but cruel and harsh, having
inflicted an enormous punishment by means of a small benefit. For what
could be more unkind than to feed a person for the purpose of heaping coals
of fire on his head? This then is the contradiction: and now it remains
that the solution should be added, in order that by those very things which
seem to do violence to the letter of the law you may dearly see all the
wisdom of the lawgiver. What then is the solution?

That great and noble-minded man was well aware of the fact that to be
reconciled quickly with an enemy is a grievous and difficult thing;
grievous and difficult, not on account of its own nature, but of our moral
indolence. But he commanded us not only to be reconciled with our enemy,
but also to feed him; which was far more grievous than the former. For if
some are infuriated by the mere sight of those who have annoyed them, how
would they be willing to feed them when they were hungry? And why do I
speak of the sight infuriating them? If any one makes mention of the
persons, and merely introduces their name in sorely, it revives the wound
in our imagination, and increases the heat of passion. Paul then being
aware of all these things and wishing to make what was hard and difficult
of correction smooth and easy, and to persuade one who could not endure to
see his enemy, to be ready to confer that benefit already mentioned upon
him, added the words about coals of fire, in order that a man prompted by
the hope of vengeance might hasten to do this service to one who had
annoyed him. And in order that one of them hastening to its accustomed food
may be captured by means of it and easily held fast: even so Paul also
wishing to lead on the man who has been wronged to bestow a benefit on the
man who has wronged him does not present to him the bare hook of spiritual
wisdom, but having covered it as it were with a kind of bait, I mean the
"coals of fire," invites the man who has been insulted, in the hope of
inflicting punishment, to confer this benefit on the man who has annoyed
him; but when he has come he holds him fast in future, and does not let him
make off, the very nature of the deed attaching him to his enemy; and he
all but says to him: "if thou art not willing to feed the man who has
wronged thee for piety's sake: feed him at least from the hope of punishing
him." For he knows that if the man once sets his hand to the work of
conferring this benefit, a starting-point is made and a way of
reconciliation is opened for him. For certainly no one would have the heart
to regard a man continually as his enemy to whom he has given meat and
drink, even if he originally does this in the hope of vengeance. For time
as it goes on relaxes the tension of his anger. As then the fisherman, if
he presented the bare hook would never allure the fish, but when he has
covered it gets it unawares into the mouth of the creature who comes up to
it: so also Paul if he had not advanced the expectation of inflicting
punishment would never have persuaded those who were wronged to undertake
to benefit those who had annoyed them. Wishing then to persuade those who
recoiled in disgust, and were paralysed by the very sight of their enemies,
to confer the greatest benefits upon them, he made mention of the coals of
fire, not with a view of thrusting the persons in question into inexorable
punishment, but in order that when he had persuaded those who were wronged
to benefit their enemies in the expectation of punishing them, he might
afterwards in time persuade them to abandon their anger altogether.

6. Thus then did he encourage the man who has been wronged; but observe
also how he unites again the man who has done the wrong to him who has been
provoked. First of all by the very manner of the benefit: (for there is no
one so degraded and unfeeling as to be unwilling, when he receives meat and
drink, to become the servant and friend of him who does this for him): and
in the second place through the dread of vengeance. For the passage, "by so
doing thou shalt heap coals of fire on his head" seems indeed to be
addressed to the person who gives the food; but it more especially touches
him who has caused the annoyance, in order that through fear of this
punishment he may be deterred from remaining continually in a state of
enmity, and being aware that the reception of food and drink might do him
the greatest mischief if he constantly retains his animosity, may suppress
his anger. For thus he will be able to quench the coals of fire. Wherefore
the proposed punishment and vengeance both induces the one who has been
wronged to benefit him who has annoyed him, and it deters and checks him
who has given the provocation, and impels him to reconciliation with the
man who gives him meat and drink. Paul therefore linked the two persons by
a twofold bond, the one depending on a benefit, the other on an act of
vengeance. For the difficulty is to make a beginning and to find an opening
for the reconciliation: but when that has once been reared in whatever way
it may be, all which follows will be smooth and easy. For even if at first
the man who has been annoyed feeds his enemy in the hope of punishing him,
yet becoming his friend by the act of giving him food he will be able to
expel the desire of vengeance. For when he has become a friend he will no
longer feed the man who has been reconciled to him, with an expectation of
this kind. Again he who has given the provocation, when he sees the man who
has been wronged electing to give him meat and drink, casts out all his
animosity, both on account of this deed, and also of his fear of the
punishment which is in store for him, even if he be excessively hard and
harsh and stony hearted, being put to shame by the benevolence of him who
gives him food, and dreading the punishment reserved for him, if he
continues to be an enemy after accepting the food.

For this reason Paul did not stop even here in his exhortation, but when
he has emptied each side of wrath he proceeds to correct their disposition,
saying, "be not overcome of evil." "For if," he says, "you continue to bear
resentment and to seek revenge you seem indeed to conquer your enemy, but
in reality you are being conquered by evil, that is, by wrath: so that if
you wish to conquer, be reconciled, and do not make an attack upon your
adversary;" for a brilliant victory is that in which by means of good, that
is to say by forbearance, you overcome evil expelling wrath and resentment.
But the injured man, when inflamed with passion would not have borne these
words. Therefore when he had satisfied his wrath he proceeded to conduct
him to the best reason for reconciliation, and did not permit him to remain
permanently animated by the wicked hope of vengeance. Dost thou perceive
the wisdom of the lawgiver? And that you may learn that he introduced this
law only on account of the weakness of those who would not otherwise be
content to make terms amongst themselves, hear how Christ, when He ordained
a law on this same subject did not propose the same reward, as the Apostle;
but, having said "Love your enemies do good to them that hate you," which
means give them food and drink, He did not add "for in so doing ye shall
heap coals of fire on their heads:" but what did He say? "that ye may
become like your Father who is in Heaven."(1) Naturally so, for He was
discoursing to Peter, James, and John and the rest of the apostolic band:
therefore He proposed that reward. But if you say that even on this
understanding the precept is onerous you improve once more the defence
which I am making for Paul, but you deprive yourself of every plea of
indulgence. For I can prove to you that this which seems to you onerous was
accomplished under the Old Dispensation when the manifestation of spiritual
wisdom was not so great as it is now. For this reason also Paul did not
introduce the law in his own words, but used the very expressions which
were employed by him who originally brought it in, that he might leave no
room for excuse to those who do not observe it: for the precept "if thine
enemy hunger feed him, if he thirst give him drink" is not the utterance of
Paul in the first instance, but of Solomon.(2) For this reason he quoted
the words that he might persuade the hearer that for one who has been
advanced to such a high standard of wisdom to regard an old law as onerous
and grievous which was often fulfilled by the men of old time, is one of
the basest things possible. Which of the ancients, you ask, fulfilled it?
There were many, but amongst others David especially did so more
abundantly? He did not indeed merely give food or drink to his enemy, but
also rescued him several times from death, when he was in jeopardy; and
when he had it in his power to slay him he spared him once, twice, yea many
times. As for Saul he hated and abhorred him so much after the countless
good services which he had done, after his brilliant triumphs, and the
salvation which he had wrought in the matter of Goliath, that he could not
bear to mention him by his own name, but called him after his father. For
once when a festival was at hand, and Saul, having devised some treachery
against him, and contrived a cruel plot, did not see him arrive "where,"
said he, "is the son of Jesse?"(3) He called him by his father's name, both
because on account of his hatred he could not endure the recollection of
his proper name, and also because he thought to damage the distinguished
position of that righteous man by a reference to his low birth;--a
miserable and despicable thought: for certainly, even if he had some
accusation to bring against the father this could in no wise injure David.
For each man is answerable for his own deeds, and by these he can be
praised and accused. But as it was, not having any evil deed to mention, he
brought forward his low birth, expecting by this means to throw his glory
into the shade, which in fact was the height of folly. For what kind of
offence is it to be the child of insignificant and humble then, "the son of
Jesse," but when David found him sleeping inside the cave, he did not call
him the "son of Kish," but by his title of honour: "for I will not lift up
my hand," he said, "against the Lord's anointed."(4) So purely free was he
from wrath and resentment of injuries: he calls him the Lord's anointed who
had done him such great wrongs, who countless good services had many times
attempted to destroy him. For he did not consider how Saul deserved to be
treated, but he considered what was becoming for himself both to do and to
say, which is the greatest stretch of moral wisdom. How so? When thou hast
got thy enemy in a prison, made fast by a twofold, or rather by a triple
chain, confinement of space, dearth of assistance, and necessity of sleep,
dost thou not demand a penalty and punishment of him? "No," he says; "for I
am not now regarding what he deserves to suffer, but what it behoves me to
do." He did not look to the facility for slaying, but to the accurate
observance of the moral wisdom which was becoming to him. And yet which of
the existing circumstances was not sufficient to prompt him to the act of
slaughter? Was not the fact that his enemy was delivered bound into his
hands a sufficient inducement? For you are aware I suppose that we hasten
more eagerly to deeds for which facilities abound, and the hope of success
increases our desire to act, which was just what happened then in his case.

Well! did the captain who then counselled and urged him to the deed,(5)
did the memory of past events induce him to slay? no one of these things
moved him: in fact the very facility for slaughter averted him from it: for
he bethought him that God had put Saul in his hands for the purpose of
furnishing ample ground and opportunity for the exercise of moral wisdom.
You then perhaps admire him, because he did not cherish the memory of any
of his past evils: but I am much more astonished at him for another reason.
And what is this? that the fear of future events did not impel him to lay
violent hands on his enemy. For he knew dearly that if Saul escaped his
hands, he would again be his adversary; yet he preferred exposing himself
to danger by letting go the man who had wronged him, to providing for his
own security by laying violent hands upon his foe. What could equal then
the great and generous spirit of this man, who, when the law commanded eye
to be plucked out for eye, and tooth for tooth, and retaliation on equal
terms,(2) not only abstained from doing this, but exhibited a far greater
measure of moral wisdom? At least if he had slain Saul at that time he
would have retained credit for moral wisdom unimpaired, not merely because
he had acted on the defensive, not being himself the originator of
violence, but also because by his great moderation he was superior to the
precept "an eye for an eye." For he would not have inflicted one slaughter
in return for one; but, in return for many deaths, which Saul endeavoured
to bring on him, having attempted to slay him not once or twice but many
times, he would have brought only one death on Saul; and not only this, but
if he had proceeded to avenge himself out of fear of the future, even this,
combined with the things already mentioned, would procure him the reward of
forbearance without any deduction. For he who is angry on account of the
things which have been done to him, and demands satisfaction, would not be
able to obtain the praise of forbearance: but when a man dismisses the
consideration of all past evils, although they are many and painful, but is
compelled to take steps for self-defence from fear of the future, and by
way of providing for his own security, no one would deprive him of the
rewards of moderation.

7. Nevertheless David did not act even thus, but found a novel and strange
form of moral wisdom: and neither the remembrance of things past, nor the
fear of things to come, nor the instigation of the captain, nor the
solitude of the place, nor the facility for slaying, nor anything else
incited him to kill; but he spared the man who was his enemy, and had given
him pain just as if he was some benefactor, and had done him much good.
What kind of indulgence then shall we have, if we are mindful of past
transgressions, and avenge ourselves on those who have given us pain,
whereas that innocent man who had undergone such great sufferings and
expected more and worse evils to befall him in consequence of saving his
enemy, is seen to spare him, so as to prefer danger himself and to life in
fear and trembling, rather than to put to a just death the man who would
cause him endless troubles?

His moral wisdom then we may perceive, not only from the fact that he did
not slay Saul, when there was so strong a compulsion, but also that he did
not utter an irreverent word against him, although he who was insulted
would not have heard him. Yet we often speak evil of friends when they are
absent, he on the contrary not even of the enemy who had done him such
great wrong. His moral wisdom then we may perceive from these things: but
his lovingkindness and tender care from what he did after these things. For
when he had cut off the fringe of Saul's garment, and had taken away the
bottle of water he withdrew afar off and stood and shouted, and exhibited
these things to him whose life he had by his deeds that he suspected him
without a cause as his enemy, and aiming therefore at winning him into
friendship. Nevertheless when he had even thus failed to persuade him, and
could have laid hands on him, he again chose rather to be an exile from his
country and to sojourn in a strange land, and suffer distress every day, in
procuring necessary food than to remain at home and vex his adversary. What
spirit could be kinder than his? He was indeed justified in saying "Lord
remember David and all his meekness."(2) Let us also imitate him, and let
us neither say nor do evil to our enemies, but benefit them according to
our power: for we shall do more good to ourselves than to them. "For if ye
forgive your enemies," we are told "ye shall be forgiven."(3) Forgive base
offences that thou mayest receive a royal pardon for thy offences; but if
any one has done thee great wrongs, the greater the wrongs you forgive, the
greater will be the pardon which you will receive. Therefore we have been
instructed to say "Forgive us, as we forgive," that we may learn that the
measure of our forgiveness takes its beginning in the first place from
ourselves. Wherefore in proportion to the severity of the evil which the
enemy does to us is the greatness of the benefit which he bestows. Let us
then be earnest and eager to be reconciled with those who have vexed us,
whether their wrath be just or unjust. For it thou art reconciled here,
thou art delivered from judgment in the other world ; but if in the
interval while the hatred is still going on, death interrupting steps in
and carries the enmity away with it, it follows of necessity that the trial
of the case should be brought forward in the other world. As then many men
when they have a dispute with one another, if they come to a friendly
understanding together outside the law court save themselves loss, and
alarm, and many risks, the issue of the case turning out in accordance with
the sentiment of each party; but if they severally entrust the affair to
the judge the only result to them will be loss of money, and in many cases
a penalty, and the permanent endurance of their hatred; even so here if we
come to terms during our present life we shall relieve ourselves from all
punishment; but if while remaining enemies we depart to that terrible
tribunal in the other world we shall certainly pay the utmost penalty at
the sentence of the judge there, and shall both of us undergo inexorable
punishment: he who is unjustly wroth because he is thus unjustly disposed,
and he who is justly wroth, because he has, however justly, cherished
resentment. For even if we have been unjustly ill-treated, we ought to
grant pardon to those who have wronged us. And observe how he urges and
incites those who have unjustly given pain to reconciliation with those
whom they have wronged. "If thou offerest thy gift before the altar, and
there rememberest that thy brother hath ought against thee, go thy way;
first be reconciled to thy brother."(1) He did not say, "assemble, and
offer thy sacrifice" but "be reconciled and then offer it." Let it lie
there, he says, in order that the necessity of making the offering may
constrain him who is justly wroth to come to terms even against his will.
See how he again prompts us to go to the man who has provoked us when he
says "Forgive your debtors in order that your Father may also forgive your
trespasses." For He did not propose a small reward, but one which far
exceeds the magnitude of the achievement. Considering all these things
then, and counting the recompense which is given in this case and
remembering that to wipe away sins does not entail much labour and zeal,
let us pardon those who have wronged us. For that which others scarcely
accomplish, I mean the blotting out of their own sins by means of fasting
and lamentations, and prayers, and sackcloth, and ashes, this it is
possible for us easily to effect without sackcloth and ashes and fasting if
only we blot out anger from our heart, and with sincerity forgive those who
have wronged us. May the God of peace and love, having banished from our
soul all wrath and bitterness, and anger, deign to grant that we being
closely knit one to another according to the proper adjustment of the
parts,(2) may with one accord, one mouth and one soul continually offer up
our hymns of thanksgiving due to Him: for to Him be glory and power for
ever and ever. Amen.


Taken from "The Early Church Fathers and Other Works" originally published
by Wm. B. Eerdmans Pub. Co. in English in Edinburgh, Scotland, beginning in
1867. (LNPF I/IX, Schaff). The digital version is by The Electronic Bible
Society, P.O. Box 701356, Dallas, TX 75370, 214-407-WORD.

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