Homilies on the Gospel of Matthew 42.1–42.4

“Either make the tree good, and its fruit good; or make the tree rotten, and its fruit rotten; for the tree is known by its fruit.” Again he puts them to shame in another way, and is not content with the former refutations. And he does this not to free himself from charges (for the former was enough), but wishing to correct them. What he says is this: “None of you either found fault with those who were healed, as though they had not been healed, or said that it is evil to set someone free from a demon.” For even though they were exceedingly shameless, they could not say this. Since then they did not attack the works, but slandered the one who did them, he shows that this accusation is contrary both to common reasoning and to the sequence of the facts; which is the mark of intense shamelessness, not only to do wickedly, but also to compose such things as are contrary even to common notions. And see how free he is of contentiousness. For he did not say, “Make the tree good, since the fruit too is good,” but, stopping their mouths with abundance, and showing his own gentleness and their shamelessness, he says, “Even if you wish to lay hold of the works, I do not hinder you; only do not make charges that are inconsistent and do not follow.” For so they were going to be caught more clearly, being shameless toward things exceedingly manifest. “So you act wickedly in vain,” he says, “and say things inconsistent with yourselves. For the discerning of the tree appears from the fruit, not the fruit from the tree; but you do the opposite. For even if the tree is the cause of the fruit, yet the fruit is what makes the tree known. And it would have been consistent either to slander the works too, if you were accusing us, or, if you praised them, to free us who do them from these charges too. But now you do the opposite; for having nothing to charge against the works, which are the fruit, you cast the contrary vote about the tree, calling me possessed by a demon, which is the height of drunken madness.” For what he said before he establishes now too, that a good tree cannot bear evil fruit, nor again the opposite. So their charges are contrary to all consistency and nature. Then, since he was speaking not on his own behalf but on behalf of the Spirit, he uses the accusation vehemently too, saying, “Brood of vipers, how can you speak good things, being evil?” And this was the part of one at once accusing them and furnishing the proof of what had been said from them. “For behold,” he says, “you, being evil trees, cannot bear good fruit. I do not wonder, then, that you utter these things; for you were reared badly, being of wicked ancestors, and you have acquired a wicked mind.” And see how exactly and without any handle he has set down the charges. For he did not say, “How can you speak good things, being a brood of vipers?” for this has nothing to do with that; but, “How can you speak good things, being evil?” And he called them a brood of vipers because they boasted of their ancestors. Showing then that there is no gain for them from this, he cast them out of their kinship with Abraham, and gives them ancestors of like character, having stripped them of the distinction that came from there. “For out of the abundance of the heart the mouth speaks.” Here again he shows his divinity, knowing secret things; and that they will pay the penalty not only for words but also for evil thoughts; and that he knows them as God. But he says that it is possible for men too to know these things; for this is the sequence of nature, that when wickedness overflows within, words pour out through the mouth. So when you hear a man uttering evil things, do not think so much wickedness lies in him as his words display, but conjecture that the spring is far more; for what is said outwardly is the overflow of what is within. Do you see how vehemently he laid hold of them? For if what was said was so evil, and came from the very mind of the devil, consider how great is the root and the spring of the words. And this happens with reason. For the tongue, being often ashamed, does not pour out its wickedness all at once; but the heart, having no man as witness, without fear gives birth to whatever evils it wishes; for it takes little account of God. Since then the things spoken come under examination and are set before all, while the heart is overshadowed, for this reason the things of the tongue become fewer and those of the heart more. But when the multitude of what is within becomes great, the things hidden till then come forth with a great rush. And as those who vomit at first force themselves to keep down the humors leaping out, but when they are overcome bring forth much loathsomeness, so too those who have evil designs and speak evil of their neighbors. “The good man,” he says, “out of the good treasure brings forth good things; and the evil man out of the evil treasure brings forth evil things.”

“For do not think,” he says, “that this happens in the case of wickedness only; for this happens in the case of goodness too; for there too the virtue within is greater than the words outside.” From which he showed that those men should be thought more wicked than their words displayed, and himself better than what was said showed. And he says “treasure,” showing the abundance. Then again he builds up a great fear against them. “For do not think,” he says, “that the matter stops at this and at the condemnation of the many; for all who do such wickedness will pay the utmost penalty.” And he did not say “you,” at once instructing the whole human race and making his word less offensive. “But I say to you,” he says, “that every idle word that men speak, they will give account of it in the day of judgment.” And “idle” is what does not correspond to fact, what is false, what contains false accusation; but some say that it is also the vain word, for example what moves disorderly laughter, or what is shameful and shameless and illiberal. “For by your words you will be justified, and by your words you will be condemned.” Do you see how inoffensive the judgment seat is? How mild the accounts? For not from what another said about you, but from what you yourself uttered, the judge will cast his votes, which is the most just of all. For you are master both of speaking and of not speaking. It is not, then, those who are spoken ill of who ought to be in anguish and tremble, but those who speak ill. For those are not compelled to defend themselves for what they heard spoken ill of them, but these for what they spoke ill; and over these the whole danger hangs. So those who are spoken ill of should be free of care, for they will not give account for what others said ill; while those who have spoken ill should be in anguish and tremble, since they themselves are going to be dragged to the judgment seat for these things. For this is a devilish snare, and a sin that has no pleasure, but only harm. For such a man lays up an evil treasure in his soul. And if he who has an evil humor reaps the disease first himself, much more will he who (…) the wickedness that is more bitter than all bile suffer the utmost, gathering a grievous disease. And this is clear from what he belches forth. For if it (…) others so, much more the soul that gives birth to these things. For he who plots destroys himself first; for he who treads on fire burns himself, and he who strikes adamant harms himself, and he who kicks against the goads makes himself bleed. For such a thing is he who knows how to be wronged and to bear it nobly: he is adamant and goads and fire; but he who has practised doing wrong is weaker than any clay. It is not, then, being wronged that is evil, but doing wrong, and not knowing how to bear being wronged. How many wrongs at any rate did David suffer? And how many did Saul do? Who then became stronger and more blessed? And who more wretched and pitiable? Was it not the one who did wrong? Consider. Saul promised, if David killed the foreigner, to take him as his son-in-law and to give him his daughter with great favor. He killed the foreigner; Saul transgressed the agreement, and not only did not give her, but even tried to kill him. Who then became more illustrious? Was not the one choked by despondency and by the evil demon, while the other shone above the sun with his trophies and with his favor with God? Again, at the dance of the women, was not the one strangled by envy, while the other, bearing everything in silence, won over all and bound them to himself? And when he too took him into his hands and spared him, who again was blessed? Who wretched? Who the weaker? Who the stronger? Was it not this man who did not avenge himself even justly? And with good reason. For the one had armed soldiers, but the other had as ally and helper righteousness, stronger than countless armies. For this reason, though plotted against unjustly, he did not consent to kill him even justly. For he knew from what went before that it is not doing evil, but suffering evil, that makes men more powerful. This happens with bodies too, this with trees too. And what of Jacob? Was he not wronged by Laban, and did he not suffer evil? Who then was stronger: the one who took him into his hands and did not dare to touch him, but feared and trembled, or this man, who without arms and soldiers became more fearful to him than countless kings? But so that

I may furnish you with another proof of what has been said, greater than this, let us exercise the argument again on David himself, in the opposite direction. For this man, who when wronged was strong, became weaker again afterward when he did wrong. When at any rate he wronged Uriah, the order was changed again, and the weakness passed over to the one who did the wrong, and the power to the one who was wronged; for, though dead, he laid waste the other’s house. And the one, being king and alive, had no strength; while the other, being a soldier and slain, turned all his affairs upside down. Do you wish me to make what I say clearer from another side too? Let us examine those also who avenge themselves justly. For that those who do wrong are the most worthless of all, warring against their own soul, is clear to everyone. But who avenged himself justly, and kindled countless evils, and pierced himself through with many misfortunes and griefs? David’s general. For he both stirred up a grievous war and suffered countless evils, not one of which would have happened if he had known how to live wisely. Let us flee this sin, then, and wrong our neighbors neither by words nor by deeds. For he did not say, “If you speak evil and set up a court,” but simply, “If you speak ill,” even by yourself, even so you will pay the utmost penalty. Even if what was said is true, and even if you speak it convinced, even so you will be punished. For God will cast his vote not from what that man did, but from what you said: “For by your words you will be condemned,” he says. Do you not hear that the Pharisee too spoke true things, and said what was manifest to all, not uncovering hidden things? But nevertheless he paid the utmost penalty. And if one must not accuse what is acknowledged, much more what is disputed; for the one who has offended has a judge. Do not, then, seize the dignity of the Only-begotten. The throne of judgment is kept for him. But do you wish to judge? You have a court that holds great gain and brings no charge. Seat the judging reason upon the tribunal of conscience, and bring into the midst all your offenses. Examine the sins of your soul, and exact the accounts with exactness, and say, “Why did you dare this and that?” And if it flees these things and examines those of others, say to it, “It is not for these that I am judging you; it is not for these that you came in to make your defense. For what if so-and-so is wicked? Why did you commit this and that offense? Defend yourself, do not accuse; look to your own things, not those of others.” And continually set it in this contest. Then, if it has nothing to say but sinks down, tear it with the scourge like some flighty maidservant playing the harlot. And set up this court every day, and describe to it the river of fire, the venomous worm, the other instruments of torment. And do not let it consort with the devil any longer, nor endure it when it says shamelessly, “He comes to me, he plots against me, he tempts me”; but say to it, “If you are not willing, all those things are in vain.” And if it says again, “I am entwined with a body, I am clothed with flesh, I dwell in the world, I spend my time on earth,” say to it that all these things are excuses and pretexts. “For so-and-so wore flesh, and so-and-so, dwelling in the world and spending his time on earth, was approved; and you yourself, when you do well, do this while clothed with flesh.” And if it is pained at hearing these things, do not withhold your hand; for it will not die if you strike it, but you will deliver it from death. And if it says again, “So-and-so provoked me,” say to it, “But it is possible for you not to be provoked; often at any rate you have held back your anger.” If it says, “The beauty of such a woman gave me wings,” say to it, “But you could have mastered yourself.” Bring forward those who prevailed; bring forward the first woman, who said, “The serpent deceived me,” and was not freed from the charge.

And when you examine these things, let no one be present, let no one make a disturbance; but as judges sit behind curtains and judge, so do you too, instead of curtains, seek a time and place of quiet. And when you rise from supper and are about to lie down, then judge these things; this time is suitable for you, and the place is the bed and the bedchamber. This the prophet too commanded, saying, “What you say in your hearts, be pierced with compunction for it upon your beds.” And exact great accounts for small things, so that you may never come even near the great ones. If you do this every day, you will stand with boldness before that fearful judgment seat. So Paul became pure; therefore he also said, “For if we judged ourselves, we would not be judged.” So Job purified his children. For he who offered sacrifices for unknown sins much more exacted accounts for known ones. But we do not do so, but entirely the opposite. For as soon as we lie down, we turn over all worldly matters; and some bring in unclean thoughts, others loans and contracts and perishable cares. And having a virgin daughter we guard her strictly; but what is more precious to us than a daughter, the soul, this we allow to play the harlot and be defiled, bringing in countless evil thoughts upon it. Whether it is the love of covetousness, or of luxury, or of beautiful bodies, or of anger, or whatever other wishes to come in, we throw the doors open and drag it in and call it, and freely allow it to have intercourse with her. What could be more barbarous than this, to overlook the soul, more precious to us than all, outraged by so many adulterers, and consorting with them until they are sated? Which will never happen. For this reason, when sleep takes us, then only do they depart; or rather not even then; for dreams and fantasies bring her the same images. Hence also, when day comes, the soul that fancies such things has often fallen into the deed of those fantasies. But you allow not even a little dust to come into the pupil of your eyes, and do you overlook your soul dragging along a heap of so many evils? When then shall we be able to bail out this dung which we lay up every day? When to cut out the thorns? When to sow the seeds? Do you not know that the time of harvest is at hand? But we have not yet even broken up the fields. If then the husbandman comes and accuses us, what shall we say? What shall we answer? That no one gave the seeds? Yet these are cast down every day. But before that fearful judgment seat, that no one cut out the thorns? Yet every day we sharpen the sickle. “But the necessities of life drag us about.” And why did you not crucify yourself to the world? For if he who only gave back what was given him was wicked, because he did not double it, what will he hear who has even destroyed it? If that man was bound and carried out where there is gnashing of teeth, what shall we suffer, who shrink and draw back though countless things draw us to virtue? For what is not enough to urge you on? Do you not see the cheapness of this life, the uncertainty of our existence, the toil in present things, the sweat? Is it virtue only that is pursued with toil, while vice can be pursued without toil? If then there is toil both here and there, why did you not choose the one that holds much gain? Or rather, there are some parts of virtue that have no toil at all. For what toil is it not to speak evil, nor to lie, not to swear, to let go one’s anger against one’s neighbor? On the contrary, it is doing these things that is toilsome and brings much (…). What defense then shall we have, what pardon, if we do not accomplish even these things? For from these it is clear that the more toilsome things too escape us from carelessness and sloth. Considering all these things, then, let us flee vice and choose virtue, so that we may attain both the present and the future good things, by the grace and love for humanity of our Lord Jesus Christ, to whom be the glory and the might to the ages of ages. Amen.