The Practice of the Fear of God (Verses 14–15)

These two verses include much in little—or rather all. In brief words the entire knowledge of a happy and peaceful life is depicted here: for if each of these words is analyzed and all that it requires is set forth in detail, a complete system of moral precepts will be formed—the fulfillment of which can secure for a person good days on earth.

Keep your tongue from evil, your lips from deceit; depart from evil; do good; establish and preserve peace—five precepts, the fulfillment of which, testifying to the presence of the fear of God in the heart, also guarantees, as far as possible, an undisturbed life for a person in the company of people. Here the same thing is indicated, though in other words, as is depicted in the fourteenth Psalm: Lord, who shall dwell in Your tabernacle? There too it is said: who speaks truth in his heart, who has not deceived with his tongue: who has done no evil to his neighbor: who has not taken reproach against those near him and so forth (Ps. 14:1–3).

Ps. 33:14. Keep your tongue from evil and your lips from speaking deceit.

The commandment governing the use of the tongue stands in first place because the tongue is the chief organ of our mutual relations. Good bonds are established by it, and by it they are also broken—and by it again restored. Bring the tongue into order, and everything will go well. Give it unrestrained freedom, and it will corrupt everything—in you and around you. Here is what the Wise Sirach writes about it in the twenty-eighth chapter: the tongue, he says, has shaken many and driven them from nation to nation. It has overthrown fortified cities and overturned the houses of the great. He who heeds it will find no rest, nor will he dwell in quietness. A blow from a whip raises welts; but a blow from the tongue breaks bones. Many have fallen by the edge of the sword, but not so many as those who have fallen by the tongue. Blessed is he who is sheltered from it, who has not dragged its yoke, and has not been bound with its bonds: for its yoke is an iron yoke, and its bonds are bonds of bronze; its death is an evil death, and the grave is better than it (Sir. 28:16–17, 19–24). This evil of the tongue caused him to cry out in another place: who will give me a guard for my mouth and a seal of prudence upon my lips, that I may not fall because of them and that my tongue may not destroy me? (Sir. 22:31): for only one who bridles the tongue will live peaceably, and blessed is he who does not slip with his lips (Sir. 19:6, 14:1). For this reason he gives everyone this counsel about the tongue: behold, fence your property with thorns, and make scales and a balance for your words, and make a door and bolt for your mouth (Sir. 28:27, 29).

Holy Basil the Great writes on this verse: “Sin committed by the tongue is in practice very easy and manifold. And directly by the tongue many sins are committed, and there are not a few sins for which the tongue serves as conductor and intermediary. For it is the instrument of every passion. Have you grown angry? The tongue is first. Has lust taken possession of you? The tongue serves you before all else as a kind of interpreter and messenger—it helps in this sin and leads into temptation. The tongue is for you also an instrument of unrighteousness, if it speaks not from the heart but to deceive others. Our life is full of the sins of the tongue: foul speech, jesting, foolish and indecent words, gossip and idle talk, false oaths and false witness—all this, and a far greater number of evils, are the produce of the tongue. And those who open their mouth to revile the glory of God, who speak iniquity from on high (Ps. 72:8)—by what other instrument do they accomplish this but the instrument of the tongue! Therefore, since by your words you will be condemned (Mt. 12:37), keep your tongue from evil”.

Holy Basil the Great began the enumeration of the sins of the tongue. Let us bring it to completion and present a full picture of the abuses of speech—so as to make more vivid what a bottomless pit of evil proceeds from the tongue. Here are its offspring: condemnation, evil speaking, slander, gossip, mockery, cutting remarks, biting witticisms, ridicule, irony, jesting, buffoonery, idle talk, loquacity, pedantry, boasting, the passion for rumor-spreading, base flattery, servility, insinuation, false friendship, betrayal of secrets, treachery, breach of one’s word, duplicity, lying, deceit, scheming, deception, cunning, tale-bearing, whispering, denunciation, pettifoggery, reproaches, offensive words, quarreling, contentiousness, false witness, thoughtless swearing, false oaths, perjury, cursing, sorcery, incantations, murmuring, blasphemy. And is that all? See how manifold is the evil in the tongue and beneath the tongue! It is, in truth, according to the word of the Apostle James, an unruly evil, full of deadly poison (Jac. 3:8). Is it not just, therefore, that the bridling of it is placed first?! One need only set against these abuses of the tongue the good use of the word in order to be convinced what a blessing must fill the society in which the latter prevails, and how miserable, on the contrary, is that society in which the former are widely in use! In such a society one cannot live—let alone see good days.

When the holy Prophet says: keep your tongue from evil, he has in mind both every evil of the tongue in general and above all the open, manifest evil done by the tongue. But when he adds: keep—your lips from deceit, he singles out from all the evil actions of the tongue the most hateful: flattery—smooth speech that conceals ill will, treachery, cunning, and guileful craft (in Greek: δολος). Such craft insinuates itself into trust, discovers secrets, and turns this to the detriment of the one who trusted. It is a household thief who has stolen the keys and is robbing his master’s goods. This is a refined cleverness that feigns its own disposition while being inwardly full of guile—which, if it presently lacks the strength to harm you, will do you evil as soon as it finds the opportunity, yet in such a way that you will not notice—thus does Sirach depict this evil (Sir. 19:23–25). And holy David describes it in the darkest colors in other passages. For him it is a sharpened razor (Ps. 51:4). According to Basil the Great, it is a hidden wrongdoing against one’s neighbor, committed under the guise of good. According to holy John of the Ladder, it is a hidden and imperceptible leech that sucks and absorbs the blood of love (The Ladder, 10:2). For this reason it is spoken of in such dark terms: deceitful craft both reveals a great moral corruption in its perpetrator and produces great harm outwardly. The first perpetrator of this flattering evil was the devil. He it was who first by this poison destroyed our first parents; and then this poison spread throughout the human race—and how much evil has it wrought and continues to wreak?!

After all that has been said, everyone will readily agree that whoever is able to master his tongue will find it no great matter to appear upright in everything else. This is why the Prophet says in another place: I will guard, he says, my ways, only let me not sin with my tongue (Ps. 38:2). And holy Apostle James writes that whoever does not err in word is a perfect man, able to bridle the whole body as well—that is, all the unrighteous movements arising in the corrupted constitution of human nature (Jac. 3:2). Let whoever wishes read this whole passage in holy James on the evil that comes from the tongue—so as to arm himself with caution in the use of this instrument that is so small and so ungovernable in evil.

Who, however, does not know this evil of the tongue? Each person himself not infrequently harms others by it, and sometimes suffers no little evil from the tongues of others; and yet no one makes it a law for himself to use the tongue lawfully. Rarely does anyone even think about it. Almost everyone uses the tongue heedlessly, as the occasion arises. And here comes the reproving word of Blessed Augustine: “Do you wish, he says, for life and good days? Hear and fulfill what I say to you: keep your tongue from evil and your lips from speaking deceit. Fulfill this. I am not willing, says the wretched man. I am not willing to keep my tongue from evil, and yet I desire life and good days. But reason it out for yourself: if your servant were to say to you—I will lay waste your vineyard and then demand my wages from you; you brought me here to guard and tend the vineyard, while I will cut down all the trees so that there is nothing left to harvest here—and when I have done this, I will demand that you pay me for my labor—would you not count such a man a madman and drive him from your house without any further dealings with him?! Such are the people who wish to do evil with the tongue—to swear falsely, to blaspheme, to murmur, to deceive, to quarrel, to speak lewd words, to make incantations, to consult sorcerers—and yet to see good days. Tell them: you who do evil cannot expect good fruit. Even if you are wrong—God is always righteous and gives no reward to those who do evil. What then is to be done? Keep your tongue from evil and your lips from speaking deceit. Deceive no one, lie before no one, and practice no trickery”.

Ps. 33:15. Turn aside from evil and do good: seek peace and pursue it.

In the order of his precepts, the holy Prophet observes strict sequence, preparing the earlier ones for what follows. In word we sin more easily and quickly, and therefore he first commands restraining it within measure. From the word he now moves to deeds, to which the word for the most part paves the way. Whoever has tamed the tongue will already find it easy to turn aside from evil deeds. And whoever turns aside from evil needs but little further effort to at once do good as well (Euthymius Zigabenus).

Turn aside from evil, not only manifest evil but hidden evil as well; not only do not yourself devise or do any evil to your neighbor, but beware of somehow taking part in the evil designs of other people as well. Let not ungodly men entice you, saying: come with us, partake of bloodshed. Do not walk in the way with them: turn your foot away from their paths (Prov. 1:15). Know that he who digs a pit will fall into it, and he who spreads a net will be caught in it; and that he who does evil will fall into it and will not know from where it comes upon him (Sir. 27:29–30). Do no evil, therefore, and evil will not overtake you: depart from unrighteousness, and it will turn away from you. Do not sow upon the furrows of unrighteousness, and you will not reap them sevenfold (Sir. 7:1–3).

Turn aside from evil: not only refrain from doing evil or sin in deed—such as theft, murder, fornication; but flee from all occasions that lead to sin, withdraw from places, persons, things, and everything that may arouse passion and draw you into sin. Do not walk in the way of falling, and do not stumble over stones. Let your eyes look straight ahead, and let your eyelids regard what is right. Turn your eyes away from a beautiful woman, and do not gaze upon another’s beauty. Do not gaze upon a maiden, lest you ever be enticed by her beauty. Do not mingle with one who sings, lest you somehow be ensnared in her undertakings. Make the paths of your feet straight, and set your ways in order. Turn neither to the right nor to the left: turn your foot away from the path of evil, for the Lord knows the ways of the right hand, but those on the left are crooked (Prov. 4:25–28; Sir. 9:4–5, 8, 32:22).

Turn aside from evil: conduct your affairs with caution, and arrange your dealings with others in such a way as not to take a step that may entangle you in troubles, losses, and even ruin. Be cautious and attentive, for you walk hand in hand with falling. Do not open your heart to every person, lest he repay you with false kindness. Do not do anything secret before a stranger, for you cannot know what he will carry away from you. Do not take counsel with an unreasonable person, for he cannot keep your matter secret. Do not set out on a journey with someone recklessly bold, lest you perish through his insolence. Do not bring every person into your house, for the cunning have many snares. Beware of the evildoer, for he devises evil. Do not trust an enemy, for seven serpents are hidden in his heart. Know that as one who touches pitch is defiled, so one who associates with the proud becomes like him. But who will pity the snake-charmer who is bitten? Equally, who will pity one who draws near to a sinful man and partakes of his sins? Watch your time, therefore, and guard yourself from evil (Sir. 4:23, 8:18, 20–22, 11:29, 33, 12:10, 13, 13:1, 16).

Do good. Be diligent in every good deed, and especially be beneficent to those in need. Put on, as the Apostle says, heartfelt compassion and goodness; acquire love (Col. 3, 12, 14) and be kind and merciful to all (Eph. 4:32). Be, following the example of Job, an eye to the blind, a foot to the lame, a father to the infirm (Job 29:15–16). Do not, as Sirach says, turn your eyes away from one who asks; do not grieve the hungry soul and do not dismiss the troubled servant. Incline your ear to the poor and answer him with words of peace and gentleness. Defend a neighbor, deliver the oppressed from the hand of the oppressor, and be as a father to orphans. Do not withdraw from those who weep, grieve with those who grieve, and do not be too lazy to visit the sick. Let the grace of giving be given to the living, and over the dead do not withhold the grace of kindness (Sir. 4, 2, 4, 8–10, 7:36–38). All this and the like is gathered together and, in the Orthodox Confession of the Catholic and Apostolic Eastern Church, is presented to Christian piety and love in the form of works of mercy toward one’s neighbor—seven for the body and seven for the soul—namely: feed the hungry, give drink to the thirsty, clothe the naked, visit the sick and those in prison, receive the stranger into your home, bury the dead; show the wanderer the path of truth, persuade the sinner to enter upon the path of virtue, instruct the untaught and the ignorant, give counsel to one seeking counsel, comfort the sorrowful, forgive one who has offended you, and pray for all. Do not miss an occasion to do a deed of this kind every time the Lord sends it to you.

Do good. Not only do everything that is customarily done by all God-fearing people: honor your parents, pray to God, give alms, attend church, hear the word of God, keep the fasts and all the like; but especially multiply your good deeds and in this regard purposefully devise ways to expand the circle of good that goes out from you, not limiting yourself only to those prompted by the ordinary course of life (Irenaeus, Archbishop of Pskov). In general, make it a rule not only to do no harm to anyone, but not even to cause any unpleasantness. Make it so that everyone who comes into contact with you departs from you not only without sorrow, but with a comforted and gladdened soul, departing with some good—whether you show it in deed, or in word, or even in the expression of your face and bearing.

Turning aside from evil and doing good—these are the two feet by which God-fearing people make their way along the path of a life pleasing to God. Those experienced, however, in the discernment of spiritual order find distinctions between them that it is not unprofitable for those zealous for moral perfection to know. Athanasius the Great says: “turning aside from evil is taught by fear, while doing good is taught by love. One who loves is higher than one who fears.” Saint Basil the Great continues his thought, saying: “Abstinence from evil is proper not to one who is perfect, but only to one who is beginning. One must first, as if leaving a bad road, withdraw from the habit of a vicious life, and only then proceed to the performance of good deeds. For it is impossible to take up what is good without first departing and completely turning aside from evil, just as it is impossible to restore health without first being freed from illness, or to warm up before the shivering has completely passed. All these things are incompatible with each other: so likewise, one who wishes to lead a good life must be freed from contact with evil.”

Blessed Augustine adds to this: “it is not enough not to harm, not to kill, not to steal, not to commit fornication, not to deceive, not to bear false witness. Having turned aside from evil, you cannot yet say with assurance: now I am safe, I have done everything, I shall have a peaceful life, I shall see good days. For one must not only turn aside from evil but also do good. It is not enough not to have robbed: one must clothe the naked. You did not rob: you turned aside from evil. But you will not have done good unless you also receive the stranger into your home, give him rest, and supply his needs. And always one must so turn aside from evil as to at once do good as well—or turn aside from evil not through inaction, but through doing the good that is its opposite.”

Seek peace and pursue it. Behold, the end and crown of good deeds that attract well-being. The seeking of peace and running after it signifies the earnest seeking of peace that arises from love of it. The meaning of this commandment, therefore, is: be a lover of peace. Love of peace is an attractive and, above all, a God-beloved virtue. The lover of peace is clothed in the garment of Christ the Lord, Who is our peace (Eph. 2:14) and Who Himself with His own lips ascribes sonship to God to such a one (Mt 5:9). It is little wonder that throughout the whole extent of the word of God, both peace and love of peace receive lofty praise. Behold, how good, how beautiful it is for brethren to dwell together in unity (Ps. 132:1), holy David exclaims in another place. In three things I was adorned and stood beautiful before the Lord and before men, says wisdom in Sirach: the harmony of brethren, and the love of neighbors, and husband and wife in accord with one another (Sir. 25:1). Therefore the Saviour, in His last discourse to His disciples, leaves them peace as the most precious inheritance, saying: my peace I leave with you, my peace I give to you (Jn 14:27). And the holy Apostle Paul places peace as the final goal of both human free endeavor and divine assistance to it, when he says: and the peace of God, surpassing all understanding, will guard your hearts and your minds in Christ Jesus (Phil 4:7).

It is fittingly said: seek peace. Peace is a precious treasure worthy of earnest seeking. But it is not always easy to have peace, despite all efforts. Therefore Saint Paul also says: if it is possible, as much as depends on you, be at peace with all men (Rom. 12:18). If it is possible — points to the difficulty of the matter. But those who succeed in attaining this are granted blessedness: blessed are the peacemakers (Mt 5:9). It is the duty of everyone to seek peace, doing on his part everything that depends on him to hold peace firmly and each time to hasten to make peace with those who are not at peace. This is why holy David says: and pursue it. Chase after it when it departs; pursue it until you catch it, until you have entirely erased the quarrel that has arisen with anyone.

Whoever fulfills everything commanded above by the holy Prophet will come by a direct path to peace. Whoever restrains the tongue from evil and on every occasion withdraws from evil and does good—how can such a one fail to be at peace with all? “The peaceable person,” says Blessed Theodoret, “loving peace with all, does not secretly steal what belongs to a neighbor, does not venture into murder, does not scheme to violate marital fidelity, says and does nothing base, benefits others, shares with them and defends them, suffers hardship together with them and endures together with them.” But whoever acts in this way—what occasion can arise on his part for a breach of peace? And if it arises on the part of others, does he not have in his manner of acting powerful means to draw them back to peace? In this case, peace is the same as all-embracing love. Peace is the first fruit of love, or it is love appearing and working outwardly. Love in the heart, peace without. Therefore everything that the holy Apostle Paul says about the sphere of love’s activity can be applied to peace or love of peace. The lover of peace is patient and kind, does not envy, does not boast, is not proud, does not behave dishonestly, does not seek his own, is not provoked, does not think evil, does not rejoice in unrighteousness (1Cor. 13:4–6). And in all actions of this kind, to speak in reverse, is found the strongest assurance of peace.

This last thought leads us directly to the resolution of the following question: of what peace does the Prophet speak—of inner peace or outer peace, of peace of heart or peace with one’s neighbor? Of both. Peace with a neighbor is impossible if it does not exist in the heart. What causes a person to be at odds with others? Anger, hatred, envy, self-interest, pride, and all passions in general. These take peace away from the heart, and with an unpeaceful heart it is impossible to maintain peace outwardly with one’s neighbors. So first cleanse the heart of passions and become at peace within yourself. When you become at peace within yourself, the peace established in the heart will flow out around you and outwardly. Saint Basil the Great says: “seek peace, that is, free yourself from the tumults of this age, acquire a tranquil mind, a calm and undisturbed state of soul, not agitated by passions, not carried away by false teachings that attract to their side by their plausibility, so that through this you may acquire for yourself the peace of God, surpassing all understanding (Phil 4:7), which guards your heart—and become one with Christ, Who is our peace (Eph. 2:14).”

Blessed Augustine further develops the same thought: “seek, he says, peace and pursue it. But where should you run after it? There, where it has gone. The Lord is our peace. But He, after His resurrection, ascended into heaven. When you too shall rise again and this mortal nature is clothed in immortality, then you will attain peace as well. There, no one and nothing will trouble or disturb you; there is perfect peace. But here even the righteous groan, so that all may know that here we only seek peace—we attain it there. See how David himself was troubled. Why, he says, are you cast down, O my soul, and why do you disquiet me? Hope in God, for I will confess Him (Ps. 42:5). When he says to his soul: why do you disquiet me, surely it was disquieting him. If it disquieted him, then he did not have peace within himself. He was attached to God only in mind, so that his soul, resting upon Him, might cease to disquiet him. So, our peace is in the Lord, as He Himself said: these things I have spoken to you, that in Me you may have peace (Jn 16:33). But on earth He did not promise peace, but tribulation, saying: in the world you will have tribulation (Jn 16:33). So, in this life there is no peace, no complete tranquility. The joy of immortality, the fellowship of Angels, are only promised. But whoever will not seek it while still here will not receive it there when the time comes. Here one must have it at least in part, in order to merit its full reception there. How in part? Let us be of one mind here, let us love our neighbor as ourselves. Loving our neighbor as ourselves, we shall have peace with him. You will say: it is impossible to get through life here without some collisions and disagreements; they occur between brothers, even between saints. So be it; but your task is not to allow them to grow to the point of breaking harmony and tearing apart love.”

A quarrel has arisen—let us add to this—do not allow it to come to a rupture and enmity. Hasten to extinguish the spark that has fallen between you and within you. If you blow upon a spark, says Sirach, it will blaze up; and if you spit upon it, it will be extinguished. Yet the furious man fans the flames of strife. But you, withdraw from strife. Remember the commandments, and do not be angry with your neighbor. Remember the last things, and cease to harbor enmity. Forgive the wrong done to your neighbor, and then when you pray your sins will be forgiven (Sir. 28:2, 6–7, 9–10, 14).