Let us now ask those who reject the law, "is, Be not angry' contrary to Do no murder'? or is not the one commandment the completion and the development of the other?" Clearly the one is the fulfilling of the other, and that is greater on this very account. Since he who is not stirred up to anger, will much more refrain from murder; and he who bridles wrath will much more keep his hands to himself. For wrath is the root of murder. And you see that He who cuts up the root will much more remove the branches; or rather, will not permit them so much as to shoot out at all. Not therefore to abolish the law did He make these enactments, but for the more complete observation of it. For with what design did the law enjoin these things? Was it not, that no one might slay his neighbor? It follows, that he who was opposing the law would have to enjoin murder. For to murder, were the contrary to doing no murder. But if He doth not suffer one even to be angry, the mind of the law is established by Him more completely. For he that studies to avoid murder will not refrain from it equally with him that hath put away even anger; this latter being further removed from the crime.
8. But that we may convict them in another way also, let us bring forward all their allegations. What then do they affirm? They assert that the God who made the world, who "makes His sun to rise on the evil and on the good, who sends the rain on the just and on the unjust," is in some sense an evil being. [705] But the more moderate (forsooth) among them, though declining this, yet while they affirm Him to be just, they deprive Him of being good. And some other one, who is not, nor made any of the things that are, they assign for a Father to Christ. And they say that he, who is not good, abides in his own, and preserves what are his own; but that He, that is good, seeks what are another's, and desires of a sudden to become a Saviour to them whose Creator He was not. [706] Seest thou the children of the devil, how they speak out of the fountain of their father, alienating the work of creation from God: while John cries out, "He came unto His own," and, "The world was made by Him?" [707]
In the next place, they criticise the law in the old covenant, which bids put out "an eye for an eye," and "a tooth for a tooth;" [708] and straightway they insult and say, "Why, how can He be good who speaks so?"
What then do we say in answer to this? That it is the highest kind of philanthropy. For He made this law, not that we might strike out one another's eyes, but that fear of suffering by others might restrain us from doing any such thing to them. As therefore He threatened the Ninevites with overthrow, not that He might destroy them, (for had that been His will, He ought to have been silent), but that He might by fear make them better, and so quiet His wrath: so also hath He appointed a punishment for those who wantonly assail the eyes of others, that if good principle dispose them not to refrain from such cruelty, fear may restrain them from injuring their neighbors' sight.
And if this be cruelty, it is cruelty also for the murderer to be restrained, and the adulterer checked. But these are the sayings of senseless men, and of those that are mad to the extreme of madness. For I, so far from saying that this comes of cruelty, should say, that the contrary to this would be unlawful, according to men's reckoning. And whereas, thou sayest, "Because He commanded to pluck out "an eye for an eye," therefore He is cruel;" I say, that if He had not given this commandment, then He would have seemed, in the judgment of most men, to be that which thou sayest He is.
For let us suppose that this law had been altogether done away, and that no one feared the punishment ensuing thereupon, but that license had been given to all the wicked to follow their own disposition in all security, to adulterers, and to murderers, [709] to perjured persons, and to parricides; would not all things have been turned upside down? would not cities, market-places, and houses, sea and land, and the whole world, have been filled with unnumbered pollutions and murders? Every one sees it. For if, when there are laws, and fear, and threatening, our evil dispositions are hardly checked; were even this security taken away, what is there to prevent men's choosing vice? and what degree of mischief would not then come revelling upon the whole of human life?
The rather, since cruelty lies not only in allowing the bad to do what they will, but in another thing too quite as much; to overlook, and leave uncared for, him who hath done no wrong, but who is without cause or reason suffering ill. For tell me; were any one to gather together wicked men from all quarters, and arm them with swords, and bid them go about the whole city, and massacre all that came in their way, could there be anything more like a wild beast than he? And what if some other should bind, and confine with the utmost strictness those whom that man had armed, and should snatch from those lawless hands them, who were on the point of being butchered; could anything be greater humanity than this?
Now then, I bid thee transfer these examples to the law likewise; for He that commands to pluck out "an eye for an eye," hath laid the fear as a kind of strong chain upon the souls of the bad, and so resembles him, who detains those assassins in prison; whereas he who appoints no punishment for them, doth all but arm them by such security, and acts the part of that other, who was putting the swords in their hands, and letting them loose over the whole city.
Seest thou not, how the commandments, so far from coming of cruelty, come rather of abounding mercy? And if on account of these thou callest the Lawgiver grievous, and hard to bear with; tell me which sort of command is the more toilsome and grievous, "Do no murder," or, "Be not even angry"? Which is more in extreme, he who exacts a penalty for murder, or for mere anger? He who subjects the adulterer to vengeance after the fact, or he who enjoins a penalty even for the very desire, and that penalty everlasting? See ye not how their reasoning comes round to the very contrary? how the God of the old covenant, whom they call cruel, will be found mild and meek: and He of the new, whom they acknowledged to be good, will be hard and grievous, according to their madness? Whereas we say, that there is but one and the same Legislator of either covenant, who dispensed all meetly, and adapted to the difference of the times the difference between the two systems of law. Therefore neither are the first commandments cruel, nor the second hard and grievous, but all of one and the same providential care.
For that He Himself gave the old covenant also, hear the affirmation of the prophet, or rather (so we must speak), of Him who is both the one and the other: "I will make a covenant with you, not according to the covenant which I made with your fathers." [710]
But if he receive not this, who is diseased with the Manichæan doctrines, [711] let him hear Paul saying the very same in another place, "For Abraham had two sons, one by the bondmaid, and another by the freewoman; and these are two covenants." [712] As therefore in that case the wives are different, the husband the same; so here too the covenants are two, the Lawgiver one.
And to prove to thee that it was of one and the same mildness; in the one He saith, "An eye for an eye," but in this other,
"If one smite thee on thy right cheek, turn to him the other also."
For as in that case He checks him that doth the wrong with the fear of this suffering, even so also in this. "How so," it may be said, "when He bids turn to him the other cheek also?" Nay, what of that? Since not to take away his fear did He enjoin this, but as charging yourself to allow him to take his fill entirely. Neither did He say, that the other continues unpunished, but, "do not thou punish;" at once both enhancing the fear of him that smiteth, if he persist, and comforting him who is smitten.
9. But these things we have said, as one might say them incidentally, concerning all the commandments. Now we must go on to that which is before us, and keep to the thread of what had been affirmed. "He that is angry with his brother without a cause shall be in danger of the judgment:" so He speaks. Thus He hath not altogether taken the thing away: first, because it is not possible, being a man, to be freed from passions: we may indeed get the dominion over them, but to be altogether without them is out of the question.
Next, because this passion is even useful, if we know how to use it at the suitable time. [714] See, for instance, what great good was wrought by that anger of Paul, which he felt against the Corinthians, on that well-known occasion; and how, as it delivered them from a grievous pest, so by the same means again he recovered the people of the Galatians likewise, which had fallen aside; and others too beside these. What then is the proper time for anger? When we are not avenging ourselves, but checking others in their lawless freaks, or forcing them to attend in their negligence.
And what is the unsuitable time? When we do so as avenging ourselves: which Paul also forbidding, said "Avenge not yourselves, dearly beloved, but rather give place unto wrath." [715] When we are contending for riches: yea, for this hath he also taken away, where he saith, "Why do ye not rather take wrong? why do ye not rather suffer yourselves to be defrauded?" [716] For as this last sort is superfluous, so is the first necessary and profitable. But most men do the contrary; becoming like wild beasts when they are injured themselves, but remiss and cowardly when they see despite done to another: both which are just opposite to the laws of the Gospel.
Being angry then is not a transgression, but being so unseasonably. For this cause the prophet also said, "Be ye angry, and sin not." [717]
10. "And whosoever shall say to his brother, Raca, shall be in danger of the council."
By the council in this place He means the tribunal of the Hebrews: and He hath mentioned this now, on purpose that He might not seem everywhere to play the stranger and innovator.
But this word, "Raca," is not an expression of a great insolence, but rather of some contempt and slight on the part of the speaker. For as we, giving orders either to our servants, or to any very inferior person, say, "Away with thee; you here, tell such an one:" [718] so they who make use of the Syrians' language say, "Raca," putting that word instead of "thou." But God, the lover of man, roots up even the least faults, commanding us to behave to one another in seemly manner, and with due respect; and this with a view of destroying hereby also the greater.
"But whosoever shall say, Thou fool, shall be in danger of hell fire."
To many this commandment hath appeared grievous and galling, if for a mere word we are really to pay so great a penalty. And some even say that it was spoken rather hyperbolically. But I fear lest, when we have deceived ourselves with words here, we may in deeds there suffer that extreme punishment.
For wherefore, tell me, doth the commandment seem overburdensome? Knowest thou not that most punishments and most sins have their beginning from words? Yea, for by words are blasphemies, and denials are by words, and revilings, and reproaches, and perjuries, and bearing false witness. [720] Regard not then its being a mere word, but whether it have not much danger, this do thou inquire. Art thou ignorant that in the season of enmity, when wrath is inflamed, and the soul kindled, even the least thing appears great, and what is not very reproachful is counted intolerable? And often these little things have given birth even to murder, and overthrown whole cities. For just as where friendship is, even grievous things are light, so where enmity lies beneath, very trifles appear intolerable. And however simply a word be spoken, it is surmised to have been spoken with an evil meaning. And as in fire: if there be but a small spark, though thousands of planks lie by, it doth not easily lay hold of them; but if the flame have waxed strong and high, it readily seizes not planks only, but stones, and all materials that fall in its way; and by what things it is usually quenched, by the same it is kindled the more (for some say that at such a time not only wood and tow, and the other combustibles, but even water darted forth upon it doth but fan its power the more); so is it also with anger; whatever any one may say, becomes food in a moment for this evil conflagration. All which kind of evils Christ checking beforehand, had condemned first him that is angry without a cause to the judgment, (this being the very reason why He said, "He that is angry shall be in danger of the judgment"); then him that saith "Raca," to the council. But as yet these are no great things; for the punishments are here. Therefore for him who calleth "fool" He hath added the fire of hell, now for the first time mentioning the name of hell. For having before discoursed much of the kingdom, not until then did He mention this; implying, that the former comes of His own love and indulgence towards man, this latter of our negligence.