Homilies on the Gospel of St. Matthew

² 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 says, “I have 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, says He, nor fellow citizens, but even kinsmen shall stand against one another, and nature shall be divided against herself. “For I have come,” says 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 says it is His own doing. For such is the custom of the Scripture. Yea, and elsewhere also He says, “God has 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 has 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 lies in your bosom beware, in respect of communicating anything 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 have 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,” says 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 have come bringing great blessings, I demand also great obedience, and purpose of heart.”

3. “He that loves father or mother more than me, is not worthy of me; and he that loves son or daughter more than me, is not worthy of me; and he that takes not his cross and follows after me, is not worthy of me.”

Do you see a teacher's dignity? Do you see, how He signifies himself a true Son of Him that begot Him, commanding us to let go all things beneath, and to take in preference the love of Him?

“And why speak I,” says He, “of friends and kinsmen? Even if it be your own life which you prefer to my love, your 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 says, “Who said unto his father, and to his mother, I have not seen you; neither did he acknowledge his brethren, and his own sons he disowned: he kept Your oracles.” And if Paul gives many directions touching parents, commanding us to obey them in all things, marvel not; for in those things only does 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 says, “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 hates not father and mother,” He adds, “and his own life.” For why do you speak to me of parents, says He, and brothers, and sisters, and wife? Nothing is nearer than the life to any man: yet if you hate not this also, you must bear in all things the opposite of his lot who loves 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 bears not his cross, and comes 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 intolerable and galling than those great men, Moses and Jeremiah, they continued to obey, and to say nothing against it.

“He that finds his life,” says He, “shall lose it: and he that loses his life for my sake, shall find it.” Do you see how great the damage to such as love it unduly? How great the gain to them that hate it? I mean, because the injunctions were disagreeable, when He was bidding them set themselves against parents, and children, and nature, and kindred, and the world, and their very soul, He sets forth the profit also, being very great. Thus, “These things,” says He, “so far from harming, will very greatly profit; and their opposites will injure;” urging them, as He ever does, by the very things which they desire. For why are you willing to despise your life? Because you love it? Then for that very reason despise it, and so you will advantage it in the highest degree, and do the part of one that loves it.