Homilies on the Gospel of St. Matthew

³ And if you think this a great thing, wait, and you will see clearly, that neither yet have you attained to perfection. For not even here does He stop with you, who is laying down the laws of patient endurance, but He proceeds even further, thus saying,

“If any one shall compel you to go one mile, go with him two.”

Do you see the height of self-denial? In this at least, that after giving your coat, and your cloak, not even if your enemy should wish to use your naked body for hardships and labors, not even so (says He), must thou forbid him. For He would have us possess all things in common, both our bodies and our goods, as with them that are in need, so with them that insult us: for the latter comes of manliness, the former of mercifulness.

Because of this, He said, “If any one shall compel you to go one mile, go with him two:” again leading you higher up, and commanding you to show forth the same kind of ambition.

For if the things of which He spoke at the beginning, being far less than these, have so great blessings pronounced on them; consider what sort of portion awaits them, who duly perform these, and what they become even before their rewards, in a human and passible body winning entire freedom from passion. Since when neither insult, nor blows, nor the spoiling of their property, galls them; while they give way to no such thing, but rather add in large measure to their endurance; reflect what kind of training their soul is undergoing.

On this account then, as in regard of blows, as in regard of our goods, so in this case also, He has bidden us act. “For why,” says He, “do I mention insult, and property? Though he should want to make use of your very own limbs for toil and weary work, and this unjustly, do thou again conquer and overpass His unjust desire.”

For “to compel” is this, to drag unjustly and without any reason, and by way of despite. Nevertheless, for this also be thou ready in your station, so as to suffer more than the other would fain do to you.

“Give to him that asks you, and from him that would borrow of you, turn not thou away.”

These last are less than what went before; but marvel not, for this He is ever wont to do, mingling the small with the great. And if these be little in comparison with those, let them hearken, who take the goods of others, who distribute their own among harlots, and kindle to themselves a double fire, both by the unrighteous income, and by the pernicious outlay.

But by “borrowing,” here, He means not the compact with usury, but the use merely. And elsewhere He even amplifies it, saying that we should give to them, from whom we do not expect to receive.

4. “You have heard that it has been said, You shall love your neighbor, and hate your enemy. But I say unto you, love your enemies, and pray for them which despitefully use you: bless them that curse you, do good to them that hate you. That ye may become like your Father which is in Heaven; for He makes His sun to rise on the evil and on the good, and sends rain on the just and on the unjust.”

See how He has set the highest pinnacle on our good deeds. For this is why He teaches not only to endure a blow, but to offer the right cheek also; not only to add the cloak to the coat, but to travel also two miles with him who compels you to go one; in order that you might receive with all facility that which is much more than these. “But what,” one may say, “is more than these?” Not even to count as an enemy him who is doing these things: or rather even somewhat else more than this. For He said not, “do not hate,” but “love;” He said not, “do not injure,” but “do good.”

And if any one should examine accurately, he will see that even to these things somewhat is added, much greater than they are. For neither did He simply command to love, but to pray.

Do you see how many steps He has ascended, and how He has set us on the very summit of virtue? Nay, mark it, numbering from the beginning. A first step is, not to begin with injustice: a second, after he has begun, to vindicate one's self by equal retaliation; a third, not to do unto him that is vexing us the same that one has suffered, but to be quiet; a fourth, even to give one's self up to suffer wrongfully; a fifth, to give up yet more than the other, who did the wrong, wishes; a sixth, not to hate him who has done so; a seventh, even to love him; an eighth, to do him good also; a ninth, to entreat God Himself on his behalf. Do you see, what height of self-command? Wherefore glorious too, as we see, is the reward which it has. That is, because the thing enjoined was great, and needed a fervent soul, and much earnestness, He appoints for it also such a reward, as for none of the former. For He makes not mention here of earth, as with respect to the meek; nor of comfort and mercy, as with regard to the mourners and the merciful; nor of the kingdom of Heaven; but of that which was more thrilling than all; our becoming like God, in such wise as men might become so. For He says, “That ye may become like your Father which is in Heaven.”

And observe, I pray you, how neither in this place, nor in the preceding parts, does He call Him His own Father, but in that instance, “God,” and “a great King,” when He was discoursing about oaths, and here, “their Father.” And this He does, as reserving for the proper season what He had to say touching these points.