Matt. X. 34.
“Think not that I am come to send peace on earth;
I am
not come to send peace, but a sword.”
AGAIN, He sets forth
the things that are more painful, and that with great aggravation: and the
objection they were sure to meet Him with, He prevents them by stating. I mean,
lest hearing this, they should say, “For, this then art Thou come, to destroy both
us, and them that obey us, and to fill the earth with war?” He first saith
Himself, “I am not come to send peace on earth.”
How then did He
enjoin them to pronounce peace on entering into each house? And again, how did
the angels say, “Glory to God in the highest, and on earth peace” And how came
all the prophets too to publish it for good tidings? Because this more than
anything is peace, when the diseased is cut off, when the mutinous is removed.
For thus it is possible for Heaven to be united to earth. Since the physician
too in this way preserves the rest of the body, when he amputates the incurable
part; and the general, when he has brought to a separation them that were
agreed in mischief. Thus it came to pass also in the case of that famous tower;
for their evil peace was ended by their good discord, and peace made thereby.
Thus Paul also divided them that were conspiring against him. And in Naboth’s
case that agreement was at the same time more grievous than any war. For
concord is not in every case a good thing, since even robbers agree together.
The war is not then
the effect of His purpose, but of their temper. For His will indeed was that
all should agree in the word of godliness; but because they fell to dissension,
war arises. Yet He spake not so; but what saith He? “I am not come to send
peace;” comforting them. As if He said, For think not that ye are to blame for
these things; it is I who order them so, because men are so disposed. Be not ye
therefore confounded, as though the events happened against expectation. To
this end am I come, to send war among men; for this is my will. Be not ye
therefore troubled, when the earth is at war, as though it were subject to some
hostile device. For when the worse part is rent away, then after that Heaven is
knit unto the better. And these things He
saith, as strengthening them against the evil suspicion of the multitude.
And He said not
“war,” but what was more grievous than it, “a sword.” And if there be somewhat
painful in these expressions, and of an alarming emphasis, marvel not. For, it
being His will to train their ears by the severity of His words, lest in their
difficult circumstances they should start aside, He fashioned His discourse
accordingly; lest any one should say it was by flattery He persuaded them, and
by concealing the hardships; therefore even to those things which merited to be
otherwise expressed, He gave by His words the more galling and painful turn.
For it is better to see persons’ gentleness in things, than in words.
Wherefore neither with this was He satisfied,
but unfolds also the very nature of the war, signifying it to be far more
grievous even than a civil war; and He saith, “I am come to set a man at
variance against his father, and the daughter against her mother, and the
daughter-in-law against her mother-in-law.”
For not friends only,
saith He, nor fellow citizens, but even kinsmen shall stand against one
another, and nature shall be divided against herself. “For I am come,” saith
He, “to set a man at variance against his father, and the daughter against her
mother, and a daughter-in-law against her mother-in-law.” That is, not merely
among those of the same household is the war, but among those that are dearest,
and extremely near to each other. And this more than anything signifies His
power, that hearing these things, they both accepted Him, and set about
persuading all others.
Yet was it not He
that did this: of course not: but the wickedness of the other sort:
nevertheless He saith it is His own doing. For such is the custom of the
Scripture. Yea, and elsewhere also He saith, “God hath given them eyes that
they should not see:” and here He speaks in this way, in order that having, as
I said before, exercised themselves in these words, they might not be confounded
on suffering reproaches and insults.
But if any think
these things intolerable, let them be reminded of an ancient history. For in
times of old also this came to pass, which thing especially shows the old
covenant to be akin to the new, and Him who is here speaking, the same with the
giver of those commands. I mean that in the case of the Jews also, when each
had slain his neighbor, then He laid aside His anger against them; both when
they made the calf, and when they were joined to Baal Peor. Where then are they
that say, “That God is evil, and this good?” For behold He hath filled the
world with blood, shed by kinsmen. Nevertheless even this we affirm to be a
work of great love towards man.
Therefore, you see,
implying that it was He who approved those other acts also, He makes mention
also of a prophecy, which if not spoken for this end, yet involves the same
meaning. And what is this?
“A man’s foes shall be they of his own
household.” For indeed among the Jews also something of the kind took
place. That is, there were prophets, and false prophets, and the people was
divided, and families were in dissension; and some believed the one, and some
the other. Wherefore the prophet admonishes, saying, “Trust ye not in friends,
have not hope in guides; yea, even of her that lieth in thy bosom beware, in
respect of communicating aught to her:” and, “A man’s enemies are the men that
are in his own house.”
And this He said, preparing him that should receive
the word to be above all. For to die is not evil, but to die an evil death. On
this account He said moreover, “I am come to cast fire upon the earth.” And
this He said, to declare the vehemence and warmth of the love which He
required. For, because He loved us very much, so He will likewise be loved of
us. And these sayings would strengthen the persons present also, and lift them
higher. “For if those others,” saith He, “are to despise kinsmen, and children,
and parents, imagine what manner of men ye their teachers ought to be.
Since neither will the hardships stop with you, but will also pass on to the
rest. For since I am come bringing great blessings, I demand also great
obedience, and purpose of heart.”
“He that loveth father or mother more than me,
is not worthy of me; and he that loveth son or daughter more than me, is not
worthy of me; and he that taketh not his cross and followeth after me, is not
worthy of me.”
Seest thou a
teacher’s dignity? Seest thou, how He signifies himself a true Son of Him that
begat Him, commanding us to let go all things beneath, and to take in
preference the love of Him?
“And why speak I,”
saith He, “of friends and kinsmen? Even if it be thine own life which thou
preferrest to my love, thy place is far from my disciples.” What then? Are not
these things contrary to the Old Testament? Far from it, rather they are very
much in harmony therewith. For there too He commands not only to hate the
worshippers of idols, but even to stone them; and in Deuteronomy again,
admiring these, He saith, “Who said unto his father, and to his mother, I have
not seen thee; neither did he acknowledge his brethren, and his own sons he disowned:
he kept Thy oracles.” And if Paul gives many directions touching parents,
commanding us to obey them in all things, marvel not; for in those things only
doth he mean us to obey, as many as do not hinder godliness. For indeed it is a
sacred duty to render them all other honors: but when they demand more than is
due, one ought not to obey. For this reason Luke saith, “If any man come to me,
and hate not his father, and mother, and wife, and children, and brethren, and
sisters, yea, and his own life also, he cannot be my disciple;” not commanding
simply to hate them, since this were even quite contrary to the law; but “when
one desires to be loved more than I am, hate him in this respect. For this
ruins both the beloved himself, and the lover.” And these things He said, both
to render the children more determined, and to make the fathers more gentle,
that would hinder them. For when they saw He had such strength and power as to
sever their children from them, they, as attempting things impossible, would
even desist. Wherefore also He leaves the fathers, and addresses His discourse
to the children, instructing the former not to make the attempt, as attempting
things impracticable.
Then lest they should
be indignant, or count it hard, see which way He makes His argument tend: in
that having said, “Who hateth not father and mother,” He adds, “and his own
life.” For why dost thou speak to me of parents, saith He, and brothers, and
sisters, and wife? Nothing is nearer than the life to any man: yet if thou hate
not this also, thou must bear in all things the opposite of his lot who loveth
me.
And not even simply
to hate it was His command, but so as to expose it to war, and to battles, and
to slaughters, and blood. “For he that beareth not his cross, and cometh after
me, cannot be my disciple.” Thus He said not merely that we must stand against
death, but also against a violent death; and not violent only, but ignominious
too.
And He discourses
nothing as yet of His own passion, that when they had been for a time
instructed in these things, they might more easily receive His word concerning it.
Is there not, therefore, cause for amazement, how on their hearing these
things, their soul did not wing its way from the body, the hardships being
everywhere at hand, and the good things in expectation? How then did it not
flee away? Great was both the power of the speaker, and the love of the
hearers. Wherefore though hearing things far more intolera ble and galling than
those great men, Moses and Jeremiah, they continued to obey, and to say nothing
against it.
And mark an instance
of unspeakable consideration. For not in respect of our parents only doth He
practise this reasoning, nor of our children, but with regard to our life,
which is nearer than all; that the other point may thenceforth become
unquestionable, and they may learn that they will in this way profit those of
their kindred likewise, as much as may be; since so it is in the case even of
our life, which is more essential to us than all.
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