On Division

And it was the sabbath day when Jesus made the clay, and opened his eyes. Then again the Pharisees also asked him how he had received his sight. He said unto them, He put clay upon mine eyes, and I washed, and do see. Therefore said some of the Pharisees, This man is not of God, because He keepeth not the sabbath day. Others said, How can a man that is a sinner do such signs? And there was a division among them (John 9:14-16.)

“And there was therefore a division among them.” This division first began among the people, then later among the rulers also. Earlier some said, “He is a good man”; others, “Nay, but he deceiveth the people” (John 7:12). Seest thou that the rulers were more void of understanding than the many, since they were divided later than they? and after they were divided, they did not exhibit any noble feeling, when they saw the Pharisees pressing upon them. Had they been entirely separated from them, they would soon have known the truth. For it is possible to do well in separating. Wherefore also Himself hath said, “I am come not to bring peace upon the earth but a sword” (Matthew 10:34). For there is an evil concord, and there is a good disagreement. Thus they who built the tower (Genesis 11:4), agreed together to their own hurt; and these same again were separated, though unwillingly, yet for their good. Thus also Corah and his company agreed together for evil, therefore they were separated for good; and Judas agreed with the Jews for evil. So division may be good, and agreement may be evil. Wherefore It saith, “If thine eye offend thee, smite it out, if thy foot, cut it off” (Matthew 5:29, and 18:8). Now if we must separate ourselves from an ill-joined limb, must we not much more from friends united to us for evils? So that agreement is not in all cases a good, just as division is not in all cases an evil.

These things I say, that we may shun wicked men, and follow the good; for if in the case of our limbs we cut off that which is rotten and incurable, fearing test the rest of the body should catch the same disease, and if we do this not as having no care for that part, but rather as desiring to preserve the remainder, how much more must we do this in the case of those who consent with us for evil? If we can set them right without receiving injury ourselves, we ought to use every means to do so; but if they remain incorrigible and may injure us, it is necessary to cut them off and cast them away. For so they will often be gainers rather (than losers). Wherefore also Paul exhorted, saying, “And ye shall put away from among yourselves that wicked person”; and, “that he that hath done this deed may be put away from among you” (1 Corinthians 5:13). A dreadful thing, dreadful indeed, is the society of wicked men; not so quickly doth the pestilence seize or the itch infect those that come in contact with such as are under the disease, as doth the wickedness of evil men. For “evil communications corrupt good manners” (1 Corinthians 15:33). And again the Prophet saith, “Come out from among them, and be ye separate” (Isaiah 52:11).

Let no one then have a wicked man for his friend. For if when we have bad sons we publicly disclaim them, without regarding nature or its laws, or the constraint which it lays upon us, much more ought we to fly from our companions and acquaintances when they are wicked. Because even if we receive no injury from them, we shall anyhow not be able to escape ill report, for strangers search not into our lives, but judge us from our companions. This advice I address to young men and maidens. “Providing,” It saith, “things honest,” not only in the sight of the Lord, but also “in the sight of all men” (Romans 12:17). Let us then use every means that our neighbor be not offended. For a life, though it be very upright, if it offend others hath lost all. But how is it possible for the life that is upright to offend? When the society of those that are not upright invests it with an evil reputation; for when, trusting in ourselves, we consort with bad men, even though we be not harmed, we offend others. These things I say to men and women and maidens, leaving it to their conscience to see exactly how many evils are produced from this source. Neither I, perhaps, nor any of the more perfect, suspect any ill; but the simpler brother is harmed by occasion of thy perfection; and thou aughtest to be careful also for his infirmity. And even if he receive no injury, yet the Greek is harmed. Now Paul biddeth us be “without offense, both to Jews and Greeks, and to the Church of God” (1 Corinthians 10:32).

...How shall we persuade those that are without? For we must take forethought for them also. Let us then so order what relates to ourselves, that none of the unbelievers may be able even to find a just handle of accusation against us. For as they who show forth a right life glorify God, so they who do the contrary cause Him to be blasphemed. May no such persons be among us; but may our works so shine, that our Father which is in Heaven may be glorified, and that we may enjoy the honor which is from Him. To which may we all attain, through the grace and loving-kindness of our Lord Jesus Christ, by whom and with whom, to the Father and the Holy Ghost, be glory forever and ever. Amen.