Let your light so shine before men, that they may see your good works, and glorify your Father who is in heaven.
All Commentaries on Matthew 5:16 Go To Matthew 5
John Chrysostom
AD 407
What then? Do you command us to live for display and vain glory? Far from it; I say not this; for I did not say, Give ye diligence to bring forward your own good deeds, neither did I say, Show them; but Let your light shine. That is, Let your virtue be great, and the fire abundant, and the light unspeakable. For when virtue is so great, it cannot lie hidden, though its pursuer shade it over ten thousand fold. Present unto them an irreprehensible life, and let them have no true occasion of evil speaking; and then, though there be thousands of evil-speakers, no man shall be able to cast any shade upon you. And well did He say, your light, for nothing makes a man so illustrious, how manifold soever his will to be concealed, as the manifestation of virtue. For as if he were clad with the very sunbeam, so he shines, yet brighter than it; not spending his rays on earth, but surmounting also Heaven itself.
Hence also He comforts them more abundantly. For, What though the slander pain you, says He; yet shall you have many to honor God on your account. And in both ways your recompence is gathering, as well because God is glorified through you, as because you are defamed for God's sake. Thus, lest we should on purpose seek to be reproached, on hearing that there is a reward for it: first, He has not expressed that sentiment simply, but with two limitations, namely, when what is said is false, and when it is for God's sake:— and next He signifies how not that only, but also good report, has its great profit, the glory of it passing on to God. And He holds out to them those gracious hopes. For, says He, the calumny of the wicked avails not so much as to put all others in the dark, in respect of seeing your light. For then only when you have lost your savor shall they tread you under foot; but not when you are falsely accused, doing right. Yea, rather then shall there be many admiring, not you only, but for your sake your Father also. And He said not God, but your Father; already sowing beforehand the seeds of that noble birth, which was about to be bestowed upon them. Moreover, indicating His parity in honor, as He said above, Grieve not when you are evil spoken of, for it is enough for you that for my sake you are thus spoken of; so here He mentions the Father: every where manifesting His equality.
12. Since then we know the gain that arises from this earnestness, and the danger of indolence (for if our Lord be blasphemed because of us, that were far worse than our perdition), let us give none offense, neither to the Jews, nor to the Gentiles, nor to the Church of God. 1 Corinthians 10:32 And while the life which we present before them is brighter than the sun, yet if any one will speak evil of us, let us not grieve at being defamed, but only if we be defamed with justice.
For, on the one hand, if we live in wickedness, though there be none to speak ill of us, we shall be the most wretched of all men: on the other hand, if we apply ourselves to virtue, though the whole world speak evil of us, at that very time we shall be more enviable than any. And we shall draw on to follow us all who choose to be saved, for not the calumny of the wicked, but our good life, will draw their attention. For indeed no trumpet is so clear as the proof that is given by our actions: neither is the light itself so transparent as a pure life, though our calumniators be beyond number.
I say, if all the above-mentioned qualities be ours; if we be meek and lowly and merciful; if we be pure, and peacemakers; if hearing reproach, we revile not again, but rather rejoice; then shall we attract all that observe us no less than the miracles do. And all will be kindly disposed towards us, though one be a wild beast, a demon, or what you will.
Or if there should even be some who speak evil of you, be not at all troubled thereat, nor because they revile you in public, regard it; but search into their conscience, and you shall see them applauding and admiring you, and numbering up ten thousand praises.
See, for instance, how Nebuchadnezzar praises the children in the furnace; yet surely he was an adversary and an enemy. But upon seeing them stand nobly, he proclaims their triumph, and crowns them: and that for nought else, but because they disobeyed him, and hearkened unto the law of God. For the devil, when he sees himself effecting nothing, from that time departs, fearing lest he should be the cause of our winning more crowns. And when he is gone, even one who is abominable and depraved will recognize virtue, that mist being withdrawn. Or if men still argue perversely, you shall have from God the greater praise and admiration.
Grieve not now, I pray you, neither despond; since the very apostles were to some a savor of death; 1 Corinthians 2:16 to others, a savor of life. And if there be nothing to lay hold of in yourself, you are rid of all their charges; or rather, you have become the more blessed. Shine out therefore in your life, and take no account of them who speak evil of you. For it cannot, it cannot be, that one careful of virtue, should not have many enemies. However, this is nothing to the virtuous man. For by such means his brightness will increase the more abundantly.
Let us then, bearing these things in mind, look to one object only; how to order our own life with strictness. For thus we shall also guide to the life that is there, such as are now sitting in darkness. For such is the virtue of that light, as not only to shine here, but also to conduct its followers there. For when men see us despising all things present, and preparing ourselves for that which is to come, our actions will persuade them sooner than any discourse. For who is there so senseless, that at sight of one, who within a day or two was living in luxury and wealth, now stripping himself of all, and putting on wings, and arrayed to meet both hunger and poverty, and all hardship, and dangers, and blood, and slaughter, and everything that is counted dreadful; will not from this sight derive a clear demonstration of the things which are to come?
But if we entangle ourselves in things present, and plunge ourselves in them more and more, how will it be possible for them to be persuaded that we are hastening to another sojourn?
And what excuse after this shall we have, if the fear of God avail not so much with us, as human glory availed with the Greek philosophers? For some of them did really both lay aside wealth, and despised death, that they might make a show before men; wherefore also their hopes became vain. What plea then shall deliver us, when with so great things set before us, and with so high a rule of self-denial laid open to us, we are not able even to do as they did, but ruin both ourselves and others besides? For neither is the harm so great when a heathen commits transgression, as when a Christian does the same. Of course not; for their character is already lost, but ours, by reason of the grace of God, is even among the ungodly venerable and glorious. Therefore when they would most revile us, and aggravate their evil speech, they add some such taunt as, Thou Christian: a taunt which they would not utter, did they not secretly entertain a great opinion of our doctrine.
Have you not heard how many, and how great precepts Christ enjoined? Now when will you be able to fulfill one of those commandments, while you leave all, and go about gathering interest, tacking together usuries, setting on foot transactions of business, buying herds of slaves, procuring silver vessels, purchasing houses, fields, goods without end? And I would this were all. But when to these unseasonable pursuits, you add even injustice, removing landmarks, taking away houses by violence, aggravating poverty, increasing hunger, when will you be able to set your foot on these thresholds?
13. But sometimes you show mercy to the poor. I know it as well as you. But even in this again great is the mischief. For you do this either in pride or in vainglory, so as not to profit even by your good deeds. What can be more wretched than this, to be making your shipwreck in the very harbor? To prevent this, when you have done any good action, seek not thanks from me, that you may have God your debtor. For, Lend, says He, unto them from whom you do not expect to receive.
You have your Debtor; why leave Him, and require it of me, a poor and wretched mortal? What? Is that Debtor displeased, when the debt is required of Him? What? Is He poor? Is He unwilling to pay? Do you see not His unspeakable treasures? Do you see not His indescribable munificence? Lay hold then on Him, and make your demand; for He is pleased when one thus demands the debt of Him. Because, if He see another required to pay for what He Himself owes, He will feel as though He were insulted, and repay you no more; nay, He justly finds fault, saying, Why, of what ingratitude have you convicted me? What poverty do you know to be in me, that you hasten by me, and resortest unto others? Have you lent to One, and do you demand the debt of another?
For although man received it, it was God that commanded you to bestow; and His will is to be Himself, and in the original sense, debtor, and surety, affording you ten thousand occasion to demand the debt of Him from every quarter. Do not then let go so great facility and abundance, and seek to receive of me who have nothing. Why, to what end do you display to me your mercy shown to the poor. What! Was it I that said to you, Give? Was it from me that you heard this; that you should demand it back of me? He Himself has said, He that has pity upon the poor lends to God. Proverbs 19:17 You have lent to God: put it to His account.
But He does not repay the whole now. Well, this too He does for your good. For such a debtor is He: not as many, who are anxious simply to repay that which is lent; whereas He manages and does all things, with a view of investing likewise in security that which has been given unto Him. Therefore some, you see, He repays here: some He assigns in the other place.
14. Knowing therefore as we do these things, let us make our mercifulness abundant, let us give proof of much love to man, both by the use of our money, and by our actions. And if we see any one ill-treated and beaten in the market-place, whether we can pay down money, let us do it: or whether by words we may separate them, let us not be backward. For even a word has its re ward, and still more have sighs. And this the blessed Job said; But I wept for every helpless one, and I sighed when I saw a man in distress. Job 30:25 But if there be a reward for tears and sighs; when words also, and an anxious endeavor, and many things besides are added, consider how great the recompence becomes. Yea, for we too were enemies to God, and the Only-begotten reconciled us, casting himself between, and for us receiving stripes, and for us enduring death.
Let us then likewise do our diligence to deliver from countless evils such as are incurring them; and not as we now do, when we see any beating and tearing one another: we are apt to stand by, finding pleasure in the disgrace of others, and forming a devilish amphitheatre around: than which what can be more cruel? You see men reviled, tearing each other to pieces, rending their clothes, smiting each other's faces, and do you endure to stand by quietly?
What! Is it a bear that is fighting? A wild beast? A serpent? It is a man, one who has in every respect fellowship with you: a brother, a member. Ephesians 4:25 Look not on, but separate them. Take no pleasure, but amend the evil. Stir not up others to the shameful sight, but rather drive off and separate those who are assembled. It is for shameless persons, and born slaves, to take pleasure in such calamities; for those that are mere refuse, for asses without reason.
You see a man behaving himself unseemly, and do you not account the unseemliness your own? Do you not interpose, and scatter the devil's troop, and put an end to men's miseries?
That I may receive blows myself, says one; is this also your bidding? You will not have to suffer even this; but if you should, the thing would be to you a sort of martyrdom; for you suffered on God's behalf. And if you are slow to receive blows, consider that your Lord was not slow to endure the cross for you.
Since they for their part are drunken in darkness; wrath being their tyrant and commander; and they need some one who is sound to help them, both the wrong-doer, and he who is injured; the one that he may be delivered from suffering evil, the other that he may cease to do it. Draw near, therefore, and stretch forth the hand, you that are sober to him that is drunken. For there is a drunkenness of wrath too, and that more grievous than the drunkenness of wine.
Do you see not the seamen, how, when they see any meeting with shipwreck, they spread their sails, and set out with all haste, to rescue those of the same craft out of the waves? Now, if partakers in an art show so much care one for another, how much more ought they who are partakers of the same nature to do all these things! Because in truth here too is a shipwreck, a more grievous one than that; for either a man under provocation blasphemes, and so throws all away: or he forswears himself under the sway of his wrath, and that way falls into hell: or he strikes a blow and commits murder, and thus again suffers the very same shipwreck. Go then, and put a stop to the evil; pull out them that are drowning, though you descend into the very depth of the surge; and having broken up the theatre of the devil, take each one of them apart, and admonish him to quell the flame, and to lull the waves.
But if the burning pile wax greater, and the furnace more grievous, be not terrified; for you have many to help you, and stretch forth the hand, if you furnish but a beginning; and above all you surely have with you the God of peace. And if you will first turn aside the flames, many others also will follow, and of what they do well, you will yourself receive the reward.
Hear what precept Christ gave to the Jews, creeping as they did upon the earth: If you see, says He, your enemy's beast of burden falling down, do not hasten by, but raise it. And you must see that to separate and reconcile men that are fighting is a much lighter thing than to lift up the fallen beast. And if we ought to help in raising our enemies' ass, much more our friends' souls: and most when the fall is more grievous; for not into mire do these fall, but into the fire of hell, not bearing the burden of their wrath. And you, when you see your brother lying under the load, and the devil standing by, and kindling the pile, you run by, cruelly and unmercifully; a kind of thing not safe to do, even where brutes are concerned.
And whereas the Samaritan, seeing a wounded man, unknown, and not at all appertaining to him, both staid, and set him on a beast, and brought him home to the inn, and hired a physician, and gave some money, and promised more: you, seeing one fallen not among thieves, but among a band of demons, and beset by anger; and this not in a wilderness, but in the midst of the forum; not having to lay out money, nor to hire a beast, nor to bring him on a long way, but only to say some words:— are you slow to do it? And holdest back, and hurriest by cruelly and unmercifully? And how do you think, calling upon God, ever to find Him propitious?
15. But let me speak also to you, who publicly disgrace yourselves: to him who is acting despitefully, and doing wrong. Are you inflicting blows? Tell me; and kicking, and biting? Are you become a wild boar, and a wild ass? And are you not ashamed? Do you not blush at thus being changed into a wild beast, and betraying your own nobleness? For though you be poor, you are free; though you be a working man, you are a Christian.
Nay, for this very reason, that you are poor, you should be quiet. For fightings belong to the rich, not to the poor; to the rich, who have many causes to force them to war. But you, not having the pleasure of wealth, go about gathering to yourself the evils of wealth, enmities, and strifes, and fightings; and takest your brother by the throat, and go about to strangle him, and throwest him down publicly in the sight of all men: and do you not think that you are yourself rather disgraced, imitating the violent passions of the brutes; nay rather, becoming even worse than they? For they have all things in common; they herd one with another, and go about together: but we have nothing in common, but all in confusion: fightings, strifes, revilings, and enmities, and insults. And we neither reverence the heaven, unto which we are called all of us in common; nor the earth, which He has left free to us all in common; nor our very nature; but wrath and the love of money sweeps all away.
Have you not seen him who owed the ten thousand talents, and then, after he was forgiven that debt, took his fellow-servant by the throat for an hundred pence, what great evils he underwent, and how he was delivered over to an endless punishment? Have you not trembled at the example? Have you no fear, lest you too incur the same? For we likewise owe to our Lord many and great debts: nevertheless, He forbears, and suffers long, and neither urges us, as we do our fellow-servants, nor chokes and takes us by the throat; yet surely had he been minded to exact of us but the least part thereof, we had long ago perished.
16. Let us then, beloved, bearing these things in mind, be humbled, and feel thankful to those who are in debt to us. For they become to us, if we command ourselves, an occasion of obtaining most abundant pardon; and giving a little, we shall receive much. Why then exact with violence, it being meet, though the other were minded to pay, for you of your accord to excuse him, that you may receive the whole of God? But now you do all things, and art violent, and contentious, to have none of your debts forgiven you; and while you are thinking to do despite unto your neighbor, you are thrusting the sword into yourself, so increasing your punishment in hell: whereas if you will show a little self-command here, you make your own accounts easy. For indeed God therefore wills us to take the lead in that kind of bounty, that He may take occasion to repay us with increase.
As many therefore as stand indebted to you, either for money, or for trespasses, let them all go free, and require of God the recompense of such your magnanimity. For so long as they continue indebted to you, you can not have God your debtor. But if you let them go free, you will be able to detain your God, and to require of Him the recompense of so great self-restraint in bountiful measure. For suppose a man had come up and seeing you arresting your debtor, had called upon you to let him go free, and transfer to himself your account with the other: he would not choose to be unfair after such remission, seeing he had passed the whole demand to himself: how then shall God fail to repay us manifold, yea, ten thousand fold, when for His commandment's sake, if any be indebted to us, we urge no complaint against them, great or small, but let them go exempt from all liability? Let us not then think of the temporary pleasure that springs up in us by exacting of our debtors, but of the loss, rather, how great! Which we shall thereby sustain hereafter, grievously injuring ourselves in the things which are eternal. Rising accordingly above all, let us forgive those who must give account to us, both their debts and their offenses; that we may make our own accounts prove indulgent, and that what we could not reach by all virtue besides, this we may obtain by not bearing malice against our neighbors; and thus enjoy the eternal blessings, by the grace and love towards man of our Lord Jesus Christ, to whom be glory and might now and always, even forever and ever. Amen.
