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:" so they who make use of the Syrians' language say, "Raca," putting that word m stead 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. 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.
11. And see how He proceeds by little and little in His punishments, all but excusing Himself unto thee, and signifying that His desire indeed is to threaten nothing of the kind, but that we drag Him on to such denunciations. For observe: "I bade thee," saith He, "not be angry for nought, because thou art in danger of the judgment. Thou hast despised the former commandment: see what anger hath produced; it hath led thee on straightway to insult, for thou hast called thy brother `Raca.' Again, I set another punishment, `the council.' If thou overlook even this, and proceed to that which is more grievous, I visit thee no longer with these finite punishments, but with the undying penalty of hell, lest after this thou shouldest break forth even to murder." For there is nothing, nothing in the world more intolerable than insolence; it is what hath very great power to sting a man's soul. But when the word too which is spoken is in itself more wounding than the insolence, the blaze becomes twice as great. Think it not then a light thing to call another "fool." For when of that which separates us from the brutes, and by which especially we are human beings, namely, the mind and the understanding,-when of this thou hast robbed thy brother, thou hast deprived him of all his nobleness.
Let us not then regard the words merely, but realizing the things themselves, and his feeling, let us consider how great a wound is made by this word, and unto how much evil it proceeds. For this cause Paul likewise cast out of the kingdom not only "the adulterous" and "the effeminate," but "the revilers" also. And with great reason: for the insolent man mars all the beauty of charity, and casts upon his neighbor unnumbered ills, and works up lasting enmities, and tears asunder the members of Christ, and is daily driving away that peace which God so desires: giving much vantage ground unto the devil by his injurious ways, and making him the stronger. Therefore Christ Himself, cutting out the sinews of the devil's power, brought in this law.
For indeed He makes much account of love: this being above all things the mother of every good, and the badge of His disciples, and the bond which holds together our whole condition. With reason therefore doth He remove with great earnestness the roots and the sources of that hatred which utterly spoils it.
Think not therefore that these sayings are in any wise hyperbolical, but consider the good done by them, and admire the mildness of these laws. For there is nothing for which God takes so much pains, as this; that we should be united and knit together one with another. Therefore both in His own person, and by His disciples, as well those in the Old, as in the New Testament, He makes so much account of this commandment; and is a severe avenger and punisher of those who despise the duty. For in truth nothing so effectually gives entrance and root to all wickedness, as the taking away of love. Wherefore He also said, "When iniquity abounds, the love of the many shall wax cold." Thus Cain became his brother's murderer; thus Esau; thus Joseph's brethren; thus our unnumbered crimes have come revelling in, this bond being dissevered. You see why He Himself also roots out whatever things injure this, on every side, with great exactness.
12. Neither doth He stop at those precepts only which have been mentioned, but adds also others more than those: whereby He signifies how much account He makes thereof. Namely, having threatened by "the council," by "the judgment," and by "hell," He added other sayings again in harmony with the former, saying thus:
"If thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee; leave there thy gift before the altar, and go away; first be reconciled to thy brother, and then come and offer thy gift."
O goodness! O exceeding love to man! He makes no account of the honor due unto Himself, for the sake of our love towards our neighbor; implying that not at all from any enmity, nor out of any desire to punish, had He uttered those former threatenings, but out of very tender affection. For what can be milder than these sayings? "Let my service," saith he, "be interrupted, that thy love may continue; since this also is a sacrifice, thy being reconciled to thy brother." Yea, for this cause He said not, "after the offering," or "before the offering;" but, while the very gift lies there, and when the sacrifice is already beginning, He sends thee to be reconciled to thy brother; and neither after removing that which lies before us, nor before presenting the gift, but while it lies in the midst, He bids thee hasten thither.
With what motive then doth He command so to do, and wherefore? These two ends, as it appears to me, He is hereby shadowing out and providing for. First, as I have said, His will is to point out that He highly values charity? and considers it to be the greatest sacrifice: and that without it He doth not receive even that other; next, He is imposing such a necessity of reconciliation, as admits of no excuse. For whoso hath been charged not to offer before he be reconciled, will hasten, if not for love of his neighbor, yet, that this may not lie unconsecrated, to run unto him who hath been grieved, and do away the enmity. For this cause He hath also expressed it all most significantly, to alarm and thoroughly to awaken him. Thus, when He had said, "Leave thy gift," He stayed not at this, but added, "before the altar" (by the very place again causing him to shudder); "and go away." And He said not merely, "Go away," but He added, "first, and then come and offer thy gift." By all these things making it manifest, that this table receives not them that are at enmity with each other.
Let the initiated hear this, as many as draw nigh in enmity: and let the uninitiated hear too: yea, for the saying hath some relation to them also. For they too offer a gift and a sacrifice: prayer, I mean, and alms-giving. For as to this also being a sacrifice, hear what the prophet saith: "A sacrifice of praise will glorify me;" and again, "Sacrifice to God a sacrifice of praise;" and, "The lifting up of mine hands is an evening sacrifice." So that if it be but a prayer, which thou art offering in such a frame of mind, it were better to leave thy prayer, and become reconciled to thy brother, and then to offer thy prayer.
For to this end were all things done: to this end even God became man, and took order for all those works, that He might set us at one.
And whereas in this place He is sending the wrong doer to the sufferer, in His prayer He leads the sufferer to the wrong doer, and reconciles them. For as there He saith, "Forgive men their debts;" so here, "If he hath ought against thee, go thy way unto him."
Or rather, even here too He seems to me to be sending the injured person: and for some such reason He said not, "Reconcile thyself to thy brother," but, "Be thou reconciled. " And while the saying seems to pertain to the aggressor, the whole of it really pertains to him that is aggrieved. Thus, "If thou art reconciled to him," saith Christ, "through thy love to him thou wilt have me also propitious, and wilt be able to offer thy sacrifice with great confidence. But if thou art still irritated, consider that even I readily command that which is mine to be lightly esteemed, that ye may become friends; and let these thoughts be soothing to thine anger."
And He said not, "When thou hast suffered any of the greater wrongs, then be reconciled; but, "Though it be some trifle that he hath against thee." And He added not, "Whether justly or unjustly; but merely, "If he hath ought against thee." For though it be justly, not even in that case oughtest thou to protract the enmity; since Christ also was justly angered with us, yet nevertheless He gave Himself for us to be slain, "not imputing those trespasses."
For this cause Paul also, when urging us in another way to reconciliation, said, "Let not the sun go down upon your wrath." For much as Christ by this argument of the sacrifice, so there Paul by that of the day, is urging us on to the self-same point. Because in truth he fears the night, lest it overtake him that is smitten alone, and make the wound greater. For whereas in the day there are many to distract, and draw him off; in the night, when he is alone, and is thinking it over by himself, the waves swell, and the storm becomes greater. Therefore Paul, you see, to prevent this, would fain commit him to the night already reconciled, that the devil may after that have no opportunity, from his solitude, to rekindle the furnace of his wrath, and make it fiercer. Thus also Christ permits not, though it be ever so little delay, lest, the sacrifice being accomplished, such an one become more remiss, procrastinating from day to day: for He knows that the case requires very speedy treatment. And as a skillful physician exhibits not only the preventives of our diseases, but their correctives also, even so doth He likewise. Thus, to forbid our calling "fool," is a preventive of enmity; but to command reconciliation is a means of removing the diseases that ensue on the enmity.
And mark how both commands are set forth with earnestness. For as in the former case He threatened hell, so here He receives not the gift before the reconciliation, indicating great displeasure, and by all these methods destroying both the root and the produce.
And first of all He saith, "Be not angry;" and after that, "revile not." For indeed both these are augmented, the one by the other: from enmity is reviling, from reviling enmity. On this account then He heals now the root, and now the fruit; hindering indeed the evil from ever springing up in the first instance: but if perchance it may have sprouted up and borne its most evil fruit, then by all means He burns it down the more.
13. Therefore, you see, having mentioned, first the judgment, then the council, then hell, and having spoken of His own sacrifice, He adds other topics again, thus speaking:
"Agree with thine adversary quickly, whilst thou art in the way with him."
That is, that thou mayest not say, "What then, if I am injured;" "what if I am plundered, and dragged too before the tribunal?" even this occasion and excuse He hath taken away: for He commands us not even so to be at enmity. Then, since this injunction was great, He draws His advice from the things present, which are wont to restrain the grosser sort more than the future. "Why, what sayest thou?" saith He. "That thine adversary is stronger, and doeth thee wrong? Of course then he will wrong thee more, if thou do not make it up, but art forced to go into court. For in the former case, by giving up some money, thou wilt keep thy person free; but when thou art come under the sentence of the judge, thou wilt both be bound, and pay the utmost penalty. But if thou avoid the contest there, thou wilt reap two good results: first, not having to suffer anything painful: and secondly, that the good done will be thereafter thine own doing, and no longer the effect of compulsion on his part. But if thou wilt not be ruled by these sayings, thou wrongest not him, so much as thyself."
And see here also how He hastens him; for having said, "Agree with thine adversary," He added, "quickly;" and He was not satisfied with this, but even of this quickness He hath required a further increase, saying, "Whilst thou art in the way with him;" pressing and hastening him hereby with great earnestness. For nothing doth so much turn our life upside down, as delay and procrastination in the performance of our good works. Nay, this hath often caused us to lose all. Therefore, as Paul for his part saith, "Before the sun set, do away the enmity;" and as He Himself had said above, "Before the offering is completed, be reconciled;" so He saith in this place also, "Quickly, whilst thou art in the way with him," before thou art come to the doors of the court; before thou standest at the bar and art come to be thenceforth under the sway of him that judgeth. Since, before entering in, thou hast all in thine own control but if thou set thy foot on that threshold, thou wilt not by ever so earnest efforts be able to arrange thy matters at thy will, having come under the constraint of another.
But what is it "to agree?" He means either, consent rather to suffer wrong?" or, "so plead the cause, as if thou weft in the place of the other;" that thou mayest not corrupt justice by self-love, but rather, deliberating on another's cause as thine own, mayest so proceed to deliver thy vote in this matter. And if this be a great thing, marvel not; since with this view did He set forth all those His blessings, that having beforehand smoothed and prepared the hearer's soul, he might render it apter to receive all His enactments.