Such is the boldness of speech of a man bearing the Cross. Let us then also imitate this: though it be not a time of war, yet it is always the time for boldness of speech. For, "I spake," says one, "in Thy testimonies before kings, and was not ashamed." (Ps. cxix. 46.) If we chance to be among heathens, let us thus stop their mouths. without wrath, without harshness. (Comp. Hom. in 1 Cor. iv. §6; xxxiii. §4, 5; Col. xi. §2.) For if we do it with wrath, it no longer seems to be the boldness (of one who is confident of his cause,) but passion: but if with gentleness, this is boldness indeed. For [399] in one and the same thing success and failure cannot possibly go together. The boldness is a success: the anger is a failure. Therefore, if we are to have boldness, we must be clean from wrath that none may impute our words to that. No matter how just your words may be, when you speak with anger, you ruin all: no matter how boldly you speak, how fairly reprove, or what not. See this man, how free from passion as he discourses to them! For he did not abuse them: he did but remind them of the words of the Prophets. For, to show you that it was not anger, at the very moment he was suffering evil at their hands, he prayed, saying, "Lay not to their charge this sin." So far was he from speaking these words in anger; no, he spake in grief and sorrow for their sakes. As indeed this is why it speaks of his appearance, that "they saw his face as it had been the face of an angel," on purpose that they might believe. Let us then be clean from wrath. The Holy Spirit dwelleth not where wrath is: cursed is the wrathful. It cannot be that aught wholesome should approach, where wrath goes forth. For as in a storm at sea, great is the tumult, loud the clamor, and then would be no time for lessons of wisdom (philosophhein): so neither in wrath. If the soul is to be in a condition either to say, or to be disciplined to, aught of philosophy, it must first be in the haven. Seest thou not how, when we wish to converse on matters of serious import, we look out for places free from noise, where all is stillness, all calm, that we may not be put out and discomposed? But if noise from without discomposes, much more disturbance from within. Whether one pray, to no purpose does he pray "with wrath and disputings:" (1 Tim. ii. 8) whether he speak, he will only make himself ridiculous: whether he hold his peace, so again it will be even then: whether he eat, he is hurt even then: whether he drink, or whether he drink not; whether he sit, or stand, or walk; whether he sleep: for even in their dreams such fancies haunt them. For what is there in such men that is not disagreeable? Eyes unsightly, mouth distorted, limbs agitated and swollen, tongue foul and sparing no man, mind distraught, gestures uncomely: much to disgust. Mark the eyes of demoniacs, and those of drunkards and madmen; in what do they differ from each other? Is not the whole madness? For what though it be but for the moment? The madman too is possessed for the moment: but what is worse than this? And they are not ashamed at that excuse; "I knew not (saith one) what I said." And how came it that thou didst not know this, thou the rational man, thou that hast the gift of reason, on purpose that thou mayest not act the part of the creatures without reason, just like a wild horse, hurried away by rage and passion? In truth, the very excuse is criminal. For thou oughtest to have known what thou saidst. "It was the passion," say you, "that spoke the words, not I." How should it be that? For passion has no power, except it get it from you. You might as well say, "It was my hand that inflicted the wounds, not I." What occasion, think you, most needs wrath? would you not say, war and battle? But even then, if anything is done with wrath, the whole is spoiled and undone. For of all men, those who fight had best not be enraged: of all men, those had best not be enraged, who want to hurt (tous hubrizontas). And how is it possible to fight then? you will ask. With reason, with self-command (epieikei& 139;): since fighting is, to stand in opposition. Seest thou not that even these (common) wars are regulated by definite law, and order, and times? For wrath is nothing but an irrational impulse: and an irrational creature cannot possibly perform aught rational. For instance, the man here spoke such words, and did it without passion. And Elias said," How long will ye halt on both your knees?" (1 Kings xviii. 21) and spake it not in passion. And Phinees slew, and did it without passion. For passion suffers not a man to see, but, just as in a night-battle, it leads him, with eyes blindfolded and ears stopped up, where it will. Then let us rid ourselves of this demon, at its first beginning let us quell it, let us put the sign of the Cross on our breast, as it were a curb. Wrath is a shameless dog: but let it learn to hear the law. If there be in a sheep-fold a dog so savage as not to obey the command of the shepherd, nor to know his voice, all is lost and ruined. He is kept along with the sheep: but if he makes a meal on the sheep, he is useless, and is put to death. If he has learnt to obey thee, feed thy dog: he is useful when it is against the wolves, against robbers, and against the captain of the robbers that he barks, not against the sheep, not against friends. If he does not obey he ruins all: if he learns not to mind thee, he destroys all. The mildness in thee let not wrath consume, but let it guard it, and feed it up. And it will guard it, that it may feed in much security, if it destroy wicked and evil thoughts, if it chase away the devil from every side. So is gentleness preserved, when evil works are nowhere admitted: so we become worthy of respect, when we learn not to be shameless. For nothing renders a man so shameless, as an evil conscience. Why are harlots without shame? Why are virgins shamefaced? Is it not from their sin that the former, from their chastity that the latter, are such? For nothing makes a person so shameless, as sin. "And yet on the contrary," say you, "it puts to shame." Yes; him who condemns himself: but him that is past blushing, it renders even more reckless: for desperation makes daring. For "the wicked," saith the Scripture, "when he is come into the depths of evils, despiseth." (Prov. xviii. 3.) But he that is shameless, will also be reckless, and he that is reckless, will be daring.
See in what way gentleness is destroyed, when evil thoughts gnaw at it. This is why there is such a dog, barking mightily: we have also sling and stone (ye know what I mean): we have also spear and enclosure and cattle-fold: let us guard our thoughts unhurt. If the dog be gentle (saine) with the sheep, but savage against those without, and keep vigilant watch, this is the excellence of a dog: and, be he ever so famished, not to devour the sheep; be he ever so full, not to spare the wolves. Such too is anger meant to be: however provoked, not to forsake gentleness; however at quiet, to be on the alert against evil thoughts: to acknowledge the friend, and not for any beating forsake him, and for all his caressing, to fly at the intruder. The devil uses caressing full oft: let [400] the dog know at sight that he is an intruder. So also let us caress (sainomen) Virtue, though she put us to pain, and show our aversion to Vice, though she give us pleasure. Let us not be worse than the dogs, which, even when whipped and throttled, do not desert their master: but if [401] the stranger also feed them, even so they do hurt. There are times when anger is useful; but this is when it barks against strangers. What means it, "Whosoever is angry with his brother without a cause?" (Matt. v. 22.) It means, Stand not up in thine own quarrel, neither avenge thyself: if thou see another suffering deadly wrong, stretch out thy hand to help him. This is no longer passion, when thou art clear of all feeling for thyself alone. David had gotten Saul into his power, and was not moved by passion, did not thrust the spear into him, the enemy he had in his power; but took his revenge upon the Devil. (1 Sam. xxvi. 7.) Moses, when he saw a stranger doing an injury, even slew him (Exod. ii. 22): but when one of his own people, he did not so: them that were brethren he would have reconciled; the others not so. That "most meek" (Num. xii. 3) Moses, as Scripture witnesseth of him, see how he was roused! But not so, we: on the contrary, where we ought to show meekness, no wild beast so fierce as we: but where we ought to be roused, none so dull and sluggish. (Hom. vi. de laud. Pauli, ad fin.) On no occasion do we use our faculties to the purpose they were meant for: and therefore it is that our life is spent to no purpose. For even in the case of implements; if one use them, one instead of other, all is spoilt: if one take his sword, and then, where he should use it and cut with it, uses only his hand, he does no good: again, where he should use his hand, by taking the sword in hand he spoils all. In like manner also the physician, if where he ought to cut, he cuts not, and where he ought not, he does cut, mars all. Wherefore, I beseech you, let us use the thing (tho pragmati) at its proper time. The proper time for anger is never, where we move in our own quarrel: but if it is our duty to correct others, then is the time to use it, that we may by force deliver others. (Hom. in Matt. xvi. §7.) So shall we both be like unto God, always keeping a spirit free from wrath, and shall attain unto the good things that are to come, through the grace and loving-kindness of our Lord Jesus Christ, with whom, to the Father and the Holy Ghost together, be glory, dominion, and honor, now and evermore, world without end. Amen.
[386] Here the innovator, not perceiving that the renewed exposition began above, inserts the formula 'All' idomen anothen ta eiremena, and then has: "This, it says, is Moses, which said, A Prophet, etc. To this, I suppose, Christ refers, when He says, Salvation is of the Jews,' hinting at Himself. This is he that was in the wilderness, with the Angel that spake unto him. Lo, again he shows, that it was He," etc. So Edd.
[387] The meaning of v. 38 is that Moses became (genomenos) a mediator between God (represented by the Angel) and the people. Cf. Gal. iii. 19 where the law is said to have been "ordained through angels, by the hand of a mediator" (Moses). No mention is made of angels as revealers of the law in Exodus xix. the first mention of angels in connection with the giving of the law being in a highly poetic passage in Moses' benediction, Deut. xxxiii. 2. (Even here the Heb. text is uncertain. Cf. the lxx. in loco). The function of angels in the giving of the law has a prominent place in later Jewish theology as opposed to the action of mere human ministers. The New Testament notices on the subject reflect this later phase of thought (Cf. Acts vii. 53; Heb. ii. 2). See Lightfoot on Gal. ii. 19.--G.B.S.
[388] By logia zonta are meant living oracles in the sense of operative, effectual, as Jesus affirmed his words to be "spirit and life" (John vi. 63). They contain vital truth. The law was indeed "weak" (Rom. viii. 3) but it was so "through the flesh," i.e. human sinfulness. It was not inherently weak but was so relatively to the great power of sin in man which needed to be overcome.--G.B.S.
[389] It is not probable that this passage (v. 39, 40) means that the people proposed to return to Egypt (as Chrys.). In the O.T. the constant representation is that the golden calf (or bull) was worshipped as the image of the divinity who had led them out of Egypt (Ex. xxxii. 4; 1 Kings xii. 28). It seems clearly implied in Ezek. xx. 7, 8, 24, that the Israelites while in Egypt had been much addicted to the idolatry of the country. The meaning here is that, being discouraged and disappointed on account of Moses' continued absence in the mount, they were ready to transfer their allegiance from Jehovah to some of the divinities to whose worship they had previously been accustomed. The worship of cattle was especially common, as of Apis at Memphis and Mnevis at Heliopolis.--G.B.S.