Deuteronomy 24:5Meaning & Commentary from the Church Fathers

Let me reiterate my point: a man who has begun to embrace virtue but is not yet firmly grounded in it can easily be led away from his path. Palladius. How so? I struggle to grasp this fully. Cyril. In one of his proverbs, Solomon admonishes us to declare, ‘Say to wisdom, `You are my sister,’ and call reason thy kinsman’ (Proverbs 7:4). We are to view the virtues as our relations, striving to bear fruit in them. For instance, one may cultivate wisdom through knowledge, while another may develop the tranquility of spirit or fulfill some other virtuous pursuit. But can the mind that has just begun to engage in these virtues withstand the trials and temptations it encounters? Isn’t it true that someone who has only recently aligned himself with wisdom, when faced with those who distort what is right, may more readily succumb to corruption than to resist such influences, lacking a firm foundation in his thoughts? Palladius. Indeed. Cyril. Does not a man who, while striving to be meek, still has not sufficiently practiced this quality—when provoked—easily fall into anger? Palladius. That seems accurate. Cyril. Conversely, does not the seasoned wise man, when contending with other wise individuals, navigate their complexities with sound reasoning? Palladius. That is correct. Cyril. And is not the individual who is firmly rooted in meekness immune to anger, regardless of who might prompt it? Palladius. Yes, that is true. Cyril. Therefore, the law aptly articulates this, presenting virtue, akin to a wife, as a sacred bond shared by the holy: ‘If a man take a wife lately, let him not go to war, and nothing shall be laid upon him; let him remain free in his house for one year, and enjoy his wife whom he has taken’ (Deuteronomy 24:5). The law does not impose burdens on one who is, in a sense, newly established and possesses only a nascent desire for goodness; rather, it allows him the space to become united with virtue through the affectionate ties of love, as if he were resting comfortably at home. This parallels the approach of the holy Apostles, who wisely communicated to the Gentile converts and those recently awakened to the knowledge of God: ‘For it pleases the Holy Spirit and us not to lay upon you any more burdens than these necessary things’ (Acts 15:28). By thoughtfully omitting the more strenuous commandments, they encouraged the observance of a few essential tenets, understanding that the weight of suffering is overwhelming for those newly brought into God’s grace. To such individuals, the God of all grants forgiveness for anger and transgression, even if they falter under the unfamiliar burden of labor. However, when He later administers justice and subjects them to the consequences of His wrath, it is no longer towards those who are weak from unfamiliar toil, but towards those who, by their own volition, fall into temptation, indulgence, and willingly embrace disarray. For is not virtue difficult to attain, is not the journey toward it arduous, and must not one who pledges to fulfill it strive with immense effort?