[717] Ps. iv. 5, LXX., comp. Eph. iv. 26. "Stand in awe, and sin not," in our version. Another part of the same Hebrew verb is, however, rendered "rage" in our translation: 2 Kings xix. 27, 28; Is. xxxvii. 28, 29. [The R.V. has the marginal rendering, "Be ye angry," in Ps. iv. 5. In Eph. iv. 26, the LXX. is accurately cited.--R.]
[718] [The original repeats the emphatic and contemptuous s.--R.]
[719] [e tn gennan to puro. Comp. R.V. in loco.--R.]
[720] [One ms. adds here ka nairen ("and murdering"). The words are bracketed in Field's Greek text; while the Latin version has ipsa homicidia.--R.]
[721] apopeds.
[722] ho mlista dnatai dknein.
[723] 1 Cor. vi. 9, 10.
[724] Matt. xxiv. 12. ["Shall be multiplied" is a more exact rendering of the verb in the first clause. Comp. R.V.--R.]
[725] apelthe, St. Chrys. hupageapelthe and apelthn.--R.]
[726] Matt. v. 23, 24.
[727] sunelnta t prokemena. Mr. Field translates this, "quickly doing the work in hand:" alleging that the word sunairen cannot well stand for "removing." But its strict meaning seems to be "to pack up," or "put into a small compass." So Odyss. xx. 95. chlanan mn suneln ka kea, posin neuden. And this meaning suits well enough with the word prokemena, taken in its liturgical sense. [The technical sense of the verb is "to contract," and the context favors Field's view. The command was neither "after hastening through the service (Latin, nec propere confecto sacrificio) nor before beginning it."--R.]
[728] [tn gpen, properly rendered "love" in the next sentence.--R.]
[729] atleston.
[730] Ps. l. 23.
[731] Ps. l. 14.
[732] Ps. cxli. 2.
[733] 2 Cor. v. 19.
[734] Eph. iv. 26.
[735] Matt. v. 25.
[736] Rom. xiii. 4.
[737] Rom. v. 5.
[738] [This clause is not found in the Greek text of Field, nor noticed in the critical notes. The Latin version has jacula viorare, and was probably inadvertently followed by the translator.--R.]
[739] Rom. vi. 21.
[740] 2 Cor. iv. 17, xii. 10; Rom. v. 3; Gal. vi. 17; Col. i. 24.
[741] Phil. iii. 13, 14.
Homily XVII.
Matt. V. 27, 28.
"Ye have heard that it was said to them of old time, [742] Thou shalt not commit adultery; but I say unto you, that every one who looketh upon a woman to lust after her, hath committed adultery with her already in his heart."
Having now finished the former commandment, and having extended it unto the height of self-denial, He, advancing in course and order, proceeds accordingly unto the second, herein too obeying the law.
"And yet," it may be said, "this is not the second, but the third; for neither is the first, "Thou shalt not kill," but "The Lord thy God is one Lord." [743]
Wherefore it is worth inquiring too, why He did not begin with that. Why was it then? Because, had He begun from thence, He must have enlarged it also, and have brought in Himself together with His Father. [744] But it was not as yet time to teach any such thing about Himself.
And besides, He was for a while practising His moral doctrine only, being minded from this first, and from His miracles, to convince the hearers that He was the Son of God. Now, if He had said at once, before He had spoken or done anything, "Ye have heard that it was said to them of old time, "I am the Lord thy God, and there is none other but me," but I say unto you, Worship me even as Him; this would have made all regard Him as a madman. For if, even after His teaching, and His so great miracles, while not even yet was He saying this openly, they called Him possessed with a devil; [745] had He before all these attempted to say any such thing, what would they not have said? what would they not have thought?
But by keeping back at the proper season His teaching on these subjects, He was causing that the doctrine should be acceptable to the many. Wherefore now He passed it by quickly, but when He had everywhere established it by His miracles, and by His most excellent teaching, He afterwards unveiled it in words also.
For the present, however, by the manifestation of His miracles, and by the very manner of His teaching, He unfolds it on occasion, gradually and quietly. For His enacting such laws, and such corrections of laws, with authority, would lead on the attentive and understanding hearer, by little and little, unto the word of His doctrine. For it is said, "they were astonished at Him, because He taught not as their Scribes."
2. For beginning from those passions, which most belong to our whole race, anger, I mean, and desire (for it is these chiefly that bear absolute sway within us, and are more natural than the rest); He with great authority, even such as became a legislator, both corrected them, and reduced them to order with all strictness. For He said not that the adulterer merely is punished; but what He had done with respect to the murderer, this He doth here also, punishing even the unchaste look: to teach thee wherein lies what He had more than the scribes. Accordingly, He saith, "He that looketh upon a woman to lust after her hath already committed adultery with her:" that is, he who makes it his business to be curious about bright forms, and to hunt for elegant features, and to feast his soul with the sight, and to fasten his eyes on fair countenances. For He came to set free from all evil deeds not the body only, but the soul too before the body. Thus, because in the heart we receive the grace of the Spirit, He cleanses it out first.
"And how," one may say, "is it possible to be freed from desire?" I answer, first, if we were willing, even this might be deadened, and remain inactive.
In the next place, He doth not here take away desire absolutely, but that desire which springs up in men from sight. For he that is curious to behold fair countenances, is himself chiefly the enkindler of the furnace of that passion, and makes his own soul a captive, and soon proceeds also to the act.
Thus we see why He said not, "whosoever shall lust to commit adultery," but, "whosoever shall look to lust." And in the case of anger He laid down a certain distinction, saying, "without a cause," and "for nought;" but here not so; rather once for all He took away the desire. Yet surely both are naturally implanted, and both are set in us for our profit; both anger, and desire: the one that we may chastise the evil, and correct those who walk disorderly; the other that we may have children, and that our race may be recruited by such successions.
Why then did He not make a distinction here also? Nay, very great is the distinction which, if thou attend, thou wilt see here also included. For He said not simply, "whosoever shall desire," since it is possible for one to desire even when sitting in the mountains; but, "Whosoever shall look to lust;" that is to say, he who gathers in lust unto himself; he who, when nothing compels him, brings in the wild beast upon his thoughts when they are calm. For this comes no longer of nature, but of self-indulgence. This even the ancient Scripture corrects from the first, saying, "Contemplate not beauty which is another's." [747] And then, lest any one should say, "what then, if I contemplate, and be not taken captive," He punishes the look, lest confiding in this security thou shouldest some time fall into sin. "What then," one may say, "if I should look, and desire indeed, but do no evil?" Even so thou art set among the adulterers. For the Lawgiver hath pronounced it, and thou must not ask any more questions. For thus looking once, twice, or thrice, thou wilt perhaps have power to refrain; but if thou art continually doing this, and kindling the furnace, thou wilt assuredly be taken; for thy station is not beyond that nature which is common to men. As we then, if we see a child holding a knife, though we do not see him hurt, beat him, and forbid his ever holding it; so God likewise takes away the unchaste look even before the act, lest at any time thou shouldest fall in act also. For he who hath once kindled the flame, even when the woman whom he hath beheld is absent, is forming by himself continually images of shameful things, and from them often goes on even to the deed. For this cause Christ takes away even that embrace which is in the heart only.
What now can they say, who have those virgin inmates? [748] Why, by the tenor of this law they must be guilty of ten thousand adulteries, daily beholding them with desire. For this cause the blessed Job [749] also laid down this law from the beginning, blocking out from himself on all sides this kind of gazing.
For in truth greater is the struggle on beholding, and not possessing the object of fondness: nor is the pleasure so great which we reap from the sight, as the mischief we undergo from increasing this desire; thus making our opponent strong, and giving more scope to the devil, and no longer [750] able to repulse him, now that we have brought him into our inmost parts, and have thrown our mind open unto him. Therefore He saith, "commit no adultery with thine eyes, and thou wilt commit none with thy mind."
For one may indeed behold in another way, such as are the looks of the chaste; wherefore he did not altogether prohibit our seeing, but that seeing which is accompanied with desire. And if He had not meant this, He would have said simply, "He who looketh on a woman." But now He said not thus, but, "He who looketh to lust," "he who looketh to please his sight."
For not at all to this end did God make thee eyes, that thou shouldest thereby introduce adultery, but that, beholding His creatures, thou shouldest admire the Artificer.
Just then as one may feel wrath at random, so may one cast looks at random; that is, when thou doest it for lust. Rather, if thou desirest to look and find pleasure, look at thine own wife, and love her continually; no law forbids that. But if thou art to be curious about the beauties that belong to another, thou art injuring both thy wife by letting thine eyes wander elsewhere, and her on whom thou hast looked, by touching her unlawfully. Since, although thou hast not touched her with the hand, yet hast thou caressed her with thine eyes; for which cause this also is accounted adultery, and before that great penalty draws after it no slight one of its own. For then all within him is filled with disquiet and turmoil, and great is the tempest, and most grievous the pain, and no captive nor person in chains can be worse off than a man in this state of mind. And oftentimes she who hath shot the dart is flown away, while the wound even so remains. Or rather, it is not she who hath shot the dart, but thou gavest thyself the fatal wound, by thine unchaste look. And this I say to free modest women from the charge: since assuredly, should one deck herself out, and invite towards herself the eyes of such as fall in her way; even though she smite not him that meets with her, she incurs the utmost penalty: for she mixed the poison, she prepared the hemlock, even though she did not offer the cup. Or rather, she did also offer the cup, though no one were found to drink it.
3. "Why then doth He not discourse with them also?" it may be said. Because the laws which He appoints are in every case common, although He seem to address Himself unto men only. For in discoursing with the head, He makes His admonition common to the whole body also. For woman and man He knows as one living creature, and nowhere distinguishes their kind.
But if thou desirest to hear also His rebuke for them in particular, listen to Isaiah, [751] in many words inveighing against them, and deriding their habit, their aspect, their gait, their trailing garments, their tripping feet, their drooping necks. Hear with him the blessed Paul [752] also, setting many laws for them; and both about garments, and ornaments of gold, [753] and plaiting of hair, and luxurious [754] living, and all other such things, vehemently rebuking this sex. And Christ too, by what follows next, obscurely intimated this very same; for when He saith, "pluck out and cut off the eye that offendeth thee," [755] He speaks as indicating His anger against them.
3. Wherefore also He subjoins,