25. "If thou sawest a thief, thou didst consent unto him, and with adulterers thou didst make thy portion" (ver. 18). Lest perchance thou shouldest say, I have not committed theft, I have not committed adultery. What if he pleased thee that hath committed? Hast thou not with the very pleasing consented? Hast thou not by approval made thy portion with him that hath committed? For this is , brethren, to consent with a thief, and to make with an adulterer thy portion: for even if thou committest not, and approvest what iscommitted, thou art an accessory in the deed: for "the sinner ispraised in the longings of his soul, and hethat doeth iniquity shall be blessed." Thou doest not evil things, thou praisest evil-doers. For isthis a small evil? "Thou didst make thy portion with adulterers."
26. "Thy mouth hath abounded in malice, and thy tongue hath embraced deceit" (ver. 19). Of the malevolence and deceit, brethren, of certain men he speaketh, who by adulation, though they know what they hear to be evil, yet lest they offend those from whom they hear, not only by not reproving but by holding their peace do consent. Too little is it, that they do not say, Thou hast done evil: but they even say, Thou hast done even well: and they know it to be evil: but their mouth aboundeth in malice, and their tongue embraceth deceit. Deceit is a sort of guile in words, of uttering one thing, thinking another. He saith not, thy tongue hath committed deceit or perpetrated deceit, but is order to point out to thee a kind of pleasure taken in the very evil doing, He hath said, "Hath embraced." It istoo little that thou doest it, thou art delighted too; thou praisest openly, thou laughest to thyself. Thou dost push to destruction a man heedlessly putting forth his faults, and knowing not whether they be faults: thou that knowest it to be a fault, sayest not, "Whither art thou rushing?" If thou wert to see him heedlessly walk in the dark, where thou knewest a well to be, and wert to hold thy peace, of what sort wouldest thou be? wouldest thou not be set down for an enemy of his life? And yet if he were to fall into a well, not in soul but in body he would die. He doth fall headlong into his vices, he doth expose before thee his evil doings: thou knowest them to be evil, and praisest and laughest to thyself. Oh that at length he were to be turned to God at whom thou hughest, and whom thou wouldest not reprove, and that he were to say, "Let them be confounded that say to me, Well, well."
27. "Sitting against thy brother thou didst detract" (ver. 20). And this "sitting" doth belong to that whereof he hath spoken above in, "hath embraced." For he that doeth anything while standing or passing along, doth it not with pleasure: but if he for this purpose sitteth, how much leisure cloth he seek out to do it! That very evil detraction thou wast making with diligence, thou wast making sitting; thou wouldest thereon be wholly engaged; thou wast embracing thy evil, thou wast kissing thy craftiness. "And against thy mother's son thou didst lay a stumbling-block." Who is "mother's son"? Is it not brother? He would repeat then the same that he had said above, "thy brother." Hath he intimated that any distinction must be perceived by us? Evidently, brethren, I think a distinction must be made. Brother against brother doth detract, for example's sake, as though for instance one strong, and now a doctor and scholar of some weight, doth detract from his brother, one perchance that is teaching well and walking well: but another isweak, against him he layeth a stumbling-block by detracting from the former. For when the good are detracted from by those that seem to be of some weight and to be learned, the weak fall upon the stumbling-block, who as yet know not how to judge. Therefore this weak one iscalled "mother's son," not yet father's, still needing milk, and hanging on the breast. He is borne as yet in the bosom of his mother the Church, he isnot strong enough to draw near to the solid food of his Fathers table, but from the mother's breast he draweth sustenance, unskilled in judging, inasmuch as yet he isanimal and carnal. "For the spiritual man judgeth all things," but "the animal man perceiveth not those things which are of the Spirit of God; for they are foolishness to him." To such men saith the Apostle, "I could not speak unto you as unto spiritual, but as unto carnal, as to babes in Christ I gave you milk to drink, not meat; for ye were not able, but not even now are ye able." A mother I have been to you: as issaid in another place, "I became a babe among you, even as a nurse cherishing her own children." Not a nurse nursing children of others, but a nurse cherishing her own children. For there are mothers who when they have borne give to nurses: they that have borne cherish not their children, because they have given them to be nursed; but those that cherish, cherish not their own, but those of others: but he himself had borne, he was himself cherishing, to no nurse did commit what he had borne; for he had said, "Of whom I travel again until Christ be formed in you." He did cherish them, and gave milk. But there were some as it were learned and spiritual men who detracted from Paul. "His letters indeed, say they, are weighty and powerful; but the presence of his body weak, and speech contemptible:" he saith himself in his Epistle, that certain his detractors had said these words. They were sitting, and were detracting against their brother, and against that their mother's son, to be fed with milk, they were laying a stumbling-block. "And against thy mothers son thou didst lay a stumbling-block."
28. "These things hast thou done, and I held my tongue" (ver. 21). Therefore the Lord our God shall come, and shall not keep silence. Now, "These things hast thou done, and I held my tongue" What is, "I held my tongue"? From vengeance I have desisted, my severity I have deferred, patience to thee I have prolonged, thy repentance I have long looked for ..."Thou hast imagined iniquity, that I shall be like unto thee;" Thou hast imagined that I shall be like unto thee, while thou wilt not be like unto Me. For, "Beye,"he saith, "perfect, even as your Father, which is in the heavens, who maketh His sun to rise on the good and evil." Him thou wouldest not copy, who giveth good things even to evil men, insomuch that sitting thou dost detract even from good men. "I will reprove thee," when "God manifest shall come, our God, and shall not keep silence," "I will reprove thee." And what to thee shall I do in reproving thee? what to thee shall I do? Now thyself thou seest not, I will make thee see thyself. Because if thou shouldest see thyself, and shouldest displease thyself, thou wouldest please Me: but because not seeing thyself thou hast pleased thyself, thou wilt displease both Me and thyself; Me when thou shalt be judged; thyself when thou shalt burn. But what to thee shall I do? He saith. "I will set thee before thy face." For why wouldest thou escape thyself? At thy back thou art to thyself, thou seest not thyself: I make thee see thyself: what behind thy back thou hast put, before thy face will I put; thou shalt see thy uncleanness, not that thou mayest amend, but that thou mayest blush. ...
29. But, "understand these things, ye that forget God" (ver. 22). See how He crieth, and keepeth not silence, spareth not. Thou hadst forgotten the Lord, didst not think of thy evil life. Perceive how thou hast forgotten the Lord. "Lest at length He seize like a lion, and there be none to driven" What is "like a lion"? Like a brave one, like a mighty one, like him whom none can withstand. To this he made reference when he said, "Lion." For it is used for praise, it isused also for showing evil. The devil hath been called lion: "Your adversary," He saith, "like a roaring lion, goeth about seeking whom He may devour?" May it not be that whereas he hath been called lion because of savage fierceness, Christ hath been called Lion for wondrous mightiness? And where is that, "The Lion hath prevailed of the tribe of Judah?" ...
30. "Sacrifice of praise shall glorify Me" (ver. 23). How shall "sacrifice of praise glorify Me"? Assuredly sacrifice of praise doth no wise profit evil men, because they take Thy Covenant in their mouth, and do damnable things that displease Thine eyes. Straightway, he saith, even to them this I say, "Sacrifice of praise shall glorify Me." For if thou livest ill and speakest good words, not yet dost thou praise: but again, if, when thou beginnest to live well, to thy merits thou dost ascribe thy living well, not yet dost thou praise. ...Therefore the Publican went down justified, rather than that Pharisee. Therefore hear ye that live well, hear ye that live ill: "Sacrifice of praise shall glorify Me." No one offereth Me this sacrifice, and isevil. I say not, Let there not offer Me this any one that is evil; but no one doth offer Me this, that is evil. For he that praiseth, is good: because if he praiseth, he doth also live well, because if he praiseth, not only with tongue he praiseth, but life also with tongue doth agree.
31. "And there is the way whereby I will show him the salvation of God." In sacrifice of praise "is the way." What is "the salvation of God"? Christ Jesus. And how in sacrifice of praise to us is shown Christ? Because Christ with grace came to us. These words saith the Apostle: "But I live, now not I, but Christ liveth in me: but that in flesh I live, in faith I live of the Son of God, who loved me, and gave Himself for me." Acknowledge then sinners, that there would not need physician, if they were whole. For Christ died for the ungodly. When then they acknowledge their ungodlinesses, and first copy that Publican, saying, "Lord, be merciful to me a sinner:" show wounds, beseech Physician: and because they praise not themselves, but blame themselves,-"So that he that glorieth, not in himself but in the Lord may glory," -they acknowledge the cause of the coming of Christ, because for this end He came, that He might save sinners: for "Jesus Christ came," he saith, "into this world to save sinners; of whom I am chief." Further, those Jews, boasting of their work, thus the same Apostle doth rebuke, in saying, that they to grace belonged not, who to their merits and their works thought that reward was owing. He therefore that knoweth himself to belong to grace, doth know what isChrist and what is Christ's because he needeth grace. If grace it iscalled, gratis it is given; if gratis it isgiven, not any merits of time have preceded that it should be given. ...