For while he neither saves himself, nor fails to destroy thee too, what kindness is it for both to sink, whereas if they were separated. one at least might have been preserved?
But why did Paul then, it may be said, choose to become accursed? Not on condition of gaining nothing, but with a view to the salvation of others. But in this case the mischief pertains to both. And therefore He said not, "pluck out" only, but also "cast from thee:" to receive him again no more, if he continue as he is. For so shalt thou both deliver him from a heavier charge, and free thyself from ruin.
But that thou mayest see yet more clearly the profit of this law; let us, if you please, try what hath been said, in the case of the body itself, by way of supposition. I mean, if choice were given, and thou must either, keeping thine eye, be cast into a pit and perish, or plucking it out, preserve the rest of thy body; wouldest thou not of course accept the latter? It is plain to everyone. For this were not to act as one hating the eye, but as one loving the rest of the body. This same reckoning do thou make with regard to men also and women: that if he who harms thee by his friendship should continue incurable, his being thus cut off will both free thee from all mischief, and he also will himself be delivered from the heavier charges, not having to answer for thy destruction along with his own evil deeds.
Seest thou how full the law is of gentleness and tender care, and that which seems to men in general to be severity, how much love towards man it discloses?
Let them hearken to these things, who hasten to the theatres, and make themselves adulterers every day. For if the law commands to cut off him, whose connexion with us tends to our hurt; what plea can they have, who, by their haunting those places, attract towards them daily those even that have not yet become known to them, and procure to themselves occasions of ruin without number?
For henceforth, He not only forbids us to look unchastely, but having signified the mischief thence ensuing, He even straitens the law as He goes on, commanding to cut off, and dissever, and cast somewhere far away. And all this He ordains, who hath uttered words beyond number about love, that in either way thou mightest learn His providence, and how from every source He seeks thy profit.
4. "Now it hath been said, Whosoever shall put away his wife, let him give her a writing of divorcement. But I say unto you, Whosoever shall put away his wife, saving for the cause of fornication, causeth her to commit adultery; and whosoever marrieth her that is put away, committeth adultery."
He goes not on to what lies before Him, until He have well cleared out the former topics. For, lo, He shows us yet another kind of adultery. And what is this? There was an ancient law made, that he who hated his wife, for whatever kind of cause, should not be forbidden to cast her out, and to bring home another instead of her. The law however did not command him simply to do this, but after giving the woman a writing of divorcement, that it might not be in her power to return to him again; that so at least the figure of the marriage might remain.
For if He had not enjoined this, but it were lawful first to cast her out, and take another, then afterwards to take back the former, the confusion was sure to be great, all men continually taking each others' wives; and the matter thenceforth would have been direct adultery. With a view to this, He devised, as no small mitigation, the writing of divorcement.
But these things were done by reason of another, a far greater wickedness; I mean, had He made it necessary to keep in the house her even that was hated, the husband, hating, would have killed her. For such was the race of the Jews. For they who did not spare children, who slew prophets, and "shed blood as water," much more would they have showed no mercy to women. For this cause He allowed the less, to remove the greater evil. For that this was not a primary law, hear Him saying, "Moses wrote these things according to the hardness of your hearts," a that ye might not slay them in the house, but rather put them out. But forasmuch as He had taken away all wrath, having forbidden not murder only, but even the mere feeling of anger, He with ease introduces this law likewise. With this view also He is ever bringing to mind the former words, to signify that His sayings are not contrary to them, but in agreement: that He is enforcing, not overthrowing them; perfecting, not doing them away.
And observe Him everywhere addressing His discourse to the man. Thus, "He that putteth away his wife," saith He, "causeth her to commit adultery, and he that marrieth a woman put away, committeth adultery." That is, the former, though he take not another wife, by that act alone hath made himself liable to blame, having made the first an adulteress; the latter again is become an adulterer by taking her who is another's. For tell me not this, "the other hath cast her out;" nay, for when cast out she continues to be the wife of him that expelled her. Then test He should render the wife more self-willed, by throwing it all upon him who cast her out. He hath shut against her also the doors of him who was afterwards receiving her; in that He saith, "He who marrieth her that is put away committeth adultery;" and so makes the woman chaste even though unwilling, and blocks up altogether her access to all, and suffers her not to give an occasion for jealousy. For she who hath been made aware that she positively must either keep the husband, who was originally allotted to her, or being cast out of that house, not have any other refuge;-she even against her will was compelled to make the best of her consort.
And if He discourse not at all unto her concerning these things, marvel not; for the woman is rather a weak creature. For this cause letting her go, in his threatening against the men He fully corrects her remissness. Just as if any one who had a prodigal child, leaving him, should rebuke those who make him such, and forbid them to have intercourse, or to approach him. And if that be galling, call to mind, I pray thee, His former sayings, on what terms He had blessed His hearers; and thou wilt see that it is very possible and easy. For he that is meek, and a peacemaker, and poor in spirit, and merciful, how shall he cast out his wife? He that is used to reconcile others, how shall he be at variance with her that is his own?
And not thus only, but in another way also He hath lightened the enactment: forasmuch as even for him He leaves one manner of dismissal, when He saith, "Except for the cause of fornication;" since the matter had else come round again to the same issue. For if He had commanded to keep her in the house, though defiling herself with many, He would have made the matter end again in adultery.
Seest thou how these sayings agree with what had gone before? For he who looks not with unchaste eyes upon another woman, will not commit whoredom; and not committing whoredom, he will give no occasion to the husband to cast out his wife.
Therefore, you see, after this He presses the point without reserve, and builds up this fear as a bulwark, urging on the husband the great danger, if he do cast her out, in that he makes himself accountable for her adultery. Thus, test thou being told, "pluck out the eye," shouldest suppose this to be said even of a wife: He added in good time this corrective, in one way only giving leave to cast her out, but no otherwise.
5. "Again, ye have heard that it was said to them of old time, Thou shall not forswear thyself, but shall perform unto the Lord thine oaths. But I say unto you, swear not at all."
Why did He go straightway not to theft, but to false witness, passing over that commandment? Because he that steals, doth upon occasion swear also; but he that knows not either swearing or speaking falsehood, much less will he choose to steal. So that by this He hath overthrown the other sin likewise: since falsehood comes of stealing.
But what means, "Thou shalt perform unto the Lord thine oaths?" It is this, "thou shalt be true in swearing." "But I say unto you, swear not at all."
Next, to lead them farther away from swearing by God, He saith, "Neither by Heaven, for it is God's throne, nor by the earth, for it is the footstool of His feet; nor by Jerusalem, for it is the city of the great King:" still speaking out of the prophetical writings, and signifying Himself not to be opposed to the ancients. This was because they had a custom of swearing by these objects, and he intimates this custom near the end of his Gospel.
But mark, I pray thee, on what ground He magnifies the elements; not from their own nature, but from God's relation to them, such as it had been in condescension declared. For because the tyranny of idolatry was great, that the elements might not be thought worthy of honor for their own sake, He hath assigned this cause, which we have mentioned, which again would pass on to the glory of God. For He neither said, "because Heaven is beautiful and great," nor, "because earth is profitable;" but "because the one is God's throne, the other His footstool;" on every side urging them on towards their Lord.
"Neither by thy head," saith He, "because thou canst not make one hair white or black."
Here again, not as wondering at man, hath He withdrawn him from swearing by his head (for so man himself would be worshipped), but as referring the glory to God, and signifying that thou art not master even of thyself, and of course therefore not of the oaths made by thy head. For if no one would give up his own child to another, much more will not God give up His own work to thee. For though it be thy head, yet is it the property of another; and so far from being master thereof, thou shalt not be able to do with it, no not the least thing of all. For He said not, "Thou canst not make one hair grow;" but, "Not so much as change its quality."
"But what," it may be said, "if any one should require an oath, and apply constraint?" Let the fear of God be more powerful than the constraint: since, if thou art to bring forward such excuses, thou wilt keep none of the things which are enjoined.
Yea, for first with respect to thy wife thou wilt say, "what if she be contentious and extravagant;" and then as to the right eye, "what if I love it, and am quite on fire?" and of the unchaste look, "what then, if I cannot help seeing?" and of our anger against a brother, "what if I be hasty, and not able to govern my tongue?" and in general, all His sayings thou mayest on this wise trample under foot. Yet surely with regard to human laws thou darest not in any case use this allegation, nor say, "what then if this or that be the case," but, willing or unwilling, thou receivest what is written.
And besides, thou wilt never have compulsion to undergo at all. For he that hath hearkened unto those former blessings, and hath framed himself to be such as Christ enjoined, will have no such constraint to endure from any, being held in reverence and veneration by all.