For out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies:
All Commentaries on Matthew 15:19 Go To Matthew 15
John Chrysostom
AD 407
Let us learn then what are the things that defile the man; let us learn, and let us flee them. For even in the church we see such a custom prevailing among the generality, and men giving diligence to come in clean garments, and to have their hands washed; but how to present a clean soul to God, they make no account.
And this I say, not forbidding them to wash hands or mouth; but willing men so to wash as is meet, not with water only, but instead of water, with all virtues. For the filth of the mouth is evil speaking, blasphemy, reviling, angry words, filthy talking, laughter, jesting: if then you are conscious to yourself of uttering none of them, neither of being defiled with this filth, draw near with confidence; but if you have times out of number received these stains, why do you labor in vain, washing your tongue indeed with water, but bearing about on it such deadly and hurtful filth? For tell me, had you dung on your hands, and mire, would you indeed venture to pray? By no means. And yet this were no hurt; but that is ruin. How then are you reverential in the different things, but in the forbidden remiss?
What then? Should not we pray? Says one. We should indeed, but not while defiled, and having upon us mire of that sort.
What then, if I have been overtaken? says one. Cleanse yourself. How, and in what way? Weep, groan, give alms, apologize to him that is affronted, reconcile him to yourself hereby, wipe clean your tongue, lest you provoke God more grievously. For so if one had filled his hands with dung, and then should lay hold of your feet, entreating you, far from hearing him, you would rather spurn him with your foot; how then dared thou in such sort draw near to God? Since in truth the tongue is the hand of them that pray, and by it we lay hold on the knees of God. Defile it not therefore, lest to you also He say, Though you make many prayers, I will not hearken. Isaiah 1:15 Yea, and in the power of the tongue are death and life; Proverbs 18:21 and, By your words you shall be justified, and by your words you shall be condemned. Matthew 12:37
I bid you then watch your tongue more than the apple of your eye. The tongue is a royal steed. If then thou put a bridle on it, and teach it to pace orderly, the King will rest and take His seat thereon; but if you suffer it to rush about unbridled and leap wantonly, it becomes a beast for the devil and bad spirits to ride on. And while thou, fresh from the company of your own wife, darest not pray, although this is no blame at all; do you lift up your hands, fresh from reviling and insult, which brings after it no less than hell, before you have well cleansed yourself? And how do you not shudder? Tell me. Have you not heard Paul, saying, Marriage is honorable, and the bed undefiled? Hebrews 13:4 But if on rising from the undefiled bed, you dare not draw near in prayer, how do you coming from the bed of the devil call on that awful and terrible name? For it is truly the devil's bed, to wallow in insults and reviling. And like some wicked adulterer, wrath dallies with us in great delight, casting into us deadly seed, and making us give birth to diabolical enmity, and doing all things in a way opposite to marriage. For whereas marriage causes the two to become one flesh, wrath severs into many parts them that were united, and cleaves and cuts in pieces the very soul.
That you may therefore with confidence draw near to God, receive not wrath, when it comes in upon you, and desires to be with you, but drive it away like a mad dog.
For so Paul too commanded: his phrase being, lifting up holy hands without wrath and disputing. 1 Timothy 2:8 Dishonor not then your tongue, for how will it entreat for you, when it has lost its proper confidence? But adorn it with gentleness, with humility, make it worthy of the God who is entreated, fill it with blessing, with much almsdoing. For it is possible even with words to do alms. For a word is a better thing than a gift, Sirach 18:16 and answer the poor man peaceably with meekness. Sirach 4:8 And all the rest of your time too adorn it with the rehearsing of the laws of God; Yea, let all your communication be in the law of the Most High. Sirach 9:15
Having thus adorned ourselves, let us come to our King, and fall at His knees, not with the body only, but also with the mind. Let us consider whom we are approaching, and on whose behalf, and what we would accomplish. We are drawing near unto God, whom the seraphim behold and turn away their faces, not bearing His brightness; at sight of whom the earth trembles. We draw near unto God, who dwells in the light, which no man can approach unto. 1 Timothy 6:16 And we draw near unto Him for deliverance from hell, for remission of sins, for escape from those in tolerable punishments, for attaining to the Heavens, and to the good things that are there. Let us, I say, fall down before Him both in body and in mind, that He may raise us up when we are down; let us converse with all gentleness and meekness.
And who is so wretched and miserable, one may say, as not to become gentle in prayer? He that prays with an imprecation, and fills himself with wrath, and cries out against his enemies.
6. Nay, if you will accuse, accuse yourself. If you will whet and sharpen your tongue, let it be against your own sins. And tell not what evil another has done to you, but what you have done to yourself; for this is most truly an evil; since no other will really be able to injure you, unless thou injure yourself. Wherefore, if you desire to be against them that wrong you, approach as against yourself first; there is no one to hinder; since by coming into court against another, you have but the greater injury to go away with.
And what injury at all have you really to mention? That such an one insulted and spoiled you by violence, and encompassed you with dangers? Nay, this is receiving not injury, but if we be sober, the very greatest benefit; the injured being he that did such things, not he that suffered them. And this is more than any one thing the cause of all our evils, that we do not so much as know at all who is the injured, and who the injurious person. Since if we knew this well, we should not ever injure ourselves, we should not pray against another, having learned that it is impossible to suffer ill of another. For not to be spoiled, but to spoil, is an evil. Wherefore, if you have spoiled, accuse yourself; but if you have been spoiled, rather pray for him that spoiled you, because he has done you the greatest good. For although the intent of the doer was not such, yet you have received the greatest benefit, if you have endured it nobly. For him, both men, and the laws of God declare to be wretched, but you, the injured party, they crown, and proclaim your praise.
For so if any one sick of a fever had violently taken from any other a vessel containing water, and had had his fill of his pernicious desire, we should not say that the despoiled had been injured, but the spoiler; for he has aggravated his fever, and made his disease more grievous. Now in this way I bid you reason concerning him also that loves wealth and money. For he too, having a far worse fever than the other, has by this rapine fanned the flame in himself.
Again, were some madman to snatch a sword from any one, and destroy himself, which again is the injured? He that has been robbed, or the robber? It is quite clear, he that did the robbery.
Well then, in the case of seizing property also, let us give the same suffrage. For what a sword is to a madman, much the same is wealth to a covetous man; nay, it is even a worse thing. For the madman, when he has taken the sword, and thrust it through himself, is both delivered from his madness, and has no second blow to receive; but the lover of money receives daily ten thousand wounds more grievous than his, without delivering himself from his madness, but aggravating it more exceedingly: and the more wounds he receives, the more does he give occasion for other more grievous blows.
Reflecting then on these things, let us flee this sword; let us flee the madness; though late, let us become temperate. For this virtue too ought to be called temperance, not less than that which is used to be so called among all men. For whereas there the dominion of one lust is to be struggled against, here we have to master many lusts, and those of all kinds.
Yea, nothing, nothing is more foolish than the slave of wealth. He thinks he overcomes when he is overcome. He thinks he is master, when he is a slave, and putting bonds on himself, he rejoices; making the wild beast fiercer, he is pleased; and becoming a captive, he prides himself, and leaps for joy; and seeing a dog rabid and flying at his soul, when he ought to bind him and weaken him by hunger, he actually supplies him with abundance of food, that he may leap upon him more fiercely, and be more formidable.
Reflecting then on all these things, let us loose the bonds, let us slay the monster, let us drive away the disease, let us cast out this madness; that we may enjoy a calm and pure health, and having with much pleasure sailed into the serene haven, may attain unto the eternal blessings; unto which may we all attain, by the grace and love towards man of our Lord Jesus Christ, to whom be glory and might, now and always, and world without end. Amen.
