Homily XVI.
Matt. V. 17.
“Think not that I am come to destroy the Law or
the Prophets.”
, who suspected this? or who
accused Him, that He should make a defense against this charge? Since
surely from what had gone beforeno such suspicion was generated. For to command men to be meek, and gentle, and merciful, and pure in heart, and to strive for righteousness, indicated no such design, but rather altogether the contrary.
Wherefore then can He have said this? Not at random, nor
vainly: but inasmuch as He was proceeding to ordain commandments
greater than those of old, saying, “It was said to them of old
time, Thou shalt not kill;but I say unto you, Be not even angry;” and to mark out a way for a kind of divine and heavenly conversation;in order that the strangeness thereof might not disturb the souls of the hearers, nor dispose them quite to mutiny against what He said He used this means of setting them right beforehand.
For although they fulfilled not the law, yet
nevertheless they were possessed with much conscientious regard to it; and whilst they were annulling it every day by their deeds, the letters thereof they would have remain unmoved, and that no one should add anything more to them. Or rather, they bore with their rulers adding thereto, not however for the better, but for the worse. For so they used to set aside the honor due to our parents by additions of their own, and very many others also of the matters enjoined them, they would free themselves ofby these unseasonable additions.
Therefore, since Christ in the first place was not of
the sacredotal tribe, and next, the things which He was about to
introduce were a sort of addition, not however lessening, but enhancing
virtue; He knowing beforehand that both these circumstances would
trouble them, before He wrote in their mind those wondrous laws, casts
out that which was sure to be harboring there. And what was it that was
harboring there, and making an obstacle?
2. They thought that He, thus speaking, did so with a
view to the abrogation of the ancient institutions. This suspicion
therefore He heals; nor here only doth He so, but elsewhere also again. Thus, since they accounted Him no less than an adversary of God, from this sort of reason, namely, His not keeping the sabbath; He, to heal such their suspicion, there also again sets forth His pleas, of which some indeed were proper to Himself; as when He saith, “My Father worketh, and I work;”but some had in them much condescension, as when He brings forward the sheep lost on the sabbath day,and points out that the law is disturbed for its preservation, and makes mention again of circumcision, as having this same effect.
Wherefore we see also that He often speaks words
somewhat beneath Him, to remove the semblance of His being an adversary
of God.
For this cause He who had raised thousands of the dead
with a word only, when He was calling Lazarus, added also a prayer; and
then, lest this should make Him appear less than Him that begat Him, He, to correct this suspicion, added, “I said these things, because of the people which standeth by, that they may believe that thou hast sent me.” And neither doth He work all things as one who acted by His own power, that He might thoroughly correct their weakness; nor doth He all things with prayer, lest He should leave matter of evil suspicion to them that should follow, as though He were without strength or power: but He mingles the latter with the former, and those again with these. Neither doth He this indiscriminately, but with His own proper wisdom. For while He doeth the greater works authoritatively, in the less He looks up unto Heaven. Thus, when absolving sins, and revealing His secrets, and opening Paradise, and driving away devils, and cleansing lepers, and bridling death, and raising the dead by thousands, He did all by way of command: but when, what was much less than these, He