Matthew Chapter 26, Verse 67 And Matthew Chapter 26, Verse 68
"Then did they spit in His face, and buffeted Him, and others smote Him with the palms of their hands,hyperlink saying, Prophesy unto us, thou Christ, who is he that smotehyperlink thee?"hyperlink
Wherefore did they these things, when they were to put Him to death? What need of this mockery? That thou mightest learn their intemperate spirit by all things, and that having taken Him like a preys they thus showed forth their intoxication, and gave full swing to their madness; making this a festival, and assaulting Him with pleasure, and showing forth their murderous disposition.
But admire, I pray thee, the self command of the disciples, with what exactness they relate these things. Hereby is clearly shown their dispostiion to love the truth, because they relate with all truthfulness the things that seem to be opprobrious, disguising nothing, nor being ashamed thereof, but rather accounting it very great glory, as indeed it was, that the Lord of the universe should endure to suffer such things for us. This shows both His unutterable tenderness, and the inexcusable wickedness of those men, who had the heart to do such things to Him that was so mild and meek, and was charming them with such words, as were enough to change a lion into a lamb. For neither did He fail in any things of gentleness, nor they of insolence and cruelty, in what they did, in what they said. All which things the prophet Isaiah foretold, thus proclaiming beforehand, and by one word intimating all this insolence. For "like as many were astonished at thee," he saith, "so shall thy form be held inglorious of men, and thy glory of the sons of men."hyperlink
For what could be equal to this insolence? On that face which the sea, when it saw it, had reverenced, from which the sun, when it beheld it on the cross, turned away his rays, they did spit, and struck it with the palms of their hands, and some upon the head; giving full swing in every way to their own madness. For indeed they inflicted the blows that are most insulting of all, buffeting, smiting with the palms of their hands, and to these blows adding the insult of spitting at Him. And words again teeming with much derision did they speak, saying, "prophesy unto us, thou Christ, who is he that smote thee?" because the multitude called Him a prophet.
But anotherhyperlink saith, that they covered His face with His own garment, and did these things, as though they had got in the midst of them some vile and worthless fellow. And not freemen only, but slaveshyperlink also were intemperate with this intemperance towards Him at that time.
These things let us read continually, these things let us hear aright, these things let us write in our minds, for these are our honors. In these things do I take a pride, not only in the thousands of dead which He raised, but also in the sufferings which He endured. These things Paul puts forward in every way, the cross, the death, the sufferings, the revilings, the insults, the scoffs. And now he saith, "let us go forth unto Him bearing His reproach; "hyperlink and now, "who for the joy that was set before Him endured the cross, despising the shame."hyperlink
"Now Peter sat in the court without;hyperlink and a damsel came unto him, saying, thou also wast with Jesus of Galilee. But he denied before them all,hyperlink saying, I know not what thou sayest. And when he was gone out into the porch, another maid saw him, and saith, this man also was therehyperlink with Jesus of Nazareth. And again he denied with an oath. And after a while came unto him they that stood by, and said unto Peter, surely thou also art one of them, 'for thy speech bewrayeth thee. Then began he to curse and to swear, I know not the man. And immediately the cock crew. And Peter remembered the words of Jesus, which said, before the cock crow, thou shalt deny me thrice. And he went out, and wept bitterly."hyperlink
Oh strange and wonderful acts! When indeed he saw his master seized only, he was so fervent as both to draw his sword, and to cut off the man's ear; but when it was natural for him to be more indignant, and to be inflamed and to burn, hearing such revilings, then he becomes a denier. For who would not have been inflamed to madness by the things that were then done? yet the disciple, overcome by fears, so far from showing indignation, even denies, and endures not the threat of a miserable and mean girl, and not once only, but a second and third time doth he deny Him; and in a short period, and not so much as before judges, for it was without for "when he had gone out into the porch," they asked him, and he did not even readily come to a sense of his fall. And this Luke saith,hyperlink namely, that Christ looked on him showing that he not only denied Him, but was not even brought to remembrance from within, and this though the cock had crowed; but he needed a further remembrance from his master, and His look was to him instead of a voice; so exceedingly was he full of fear
But Mark saith,hyperlink that when he had once denied, then first the cock crew, but when thrice, then for the second time; for he declares more particularly the weakness of the disciple, and that he was utterly dead with fear; having learnt these things of his masters himself, for he was a follower of Peter. In which respect one would most marvel at him, that so far from hiding his teacher's faults, he declared it more distinctly than the rest. on this very account, that he was his disciple.
2. How then is what is said true, .when Matthew affirms that Christ said, "Verily I say unto thee, that before the cock crow thou shalt deny me thrice;"hyperlink and Mark declares after the third denial, that "The cock crew the second time?"hyperlink Nay, most certainly is it both true and in harmony. For because at each crowing the cock is wont to crow both a third and a fourth time, Mark, to show that not even the sound checked him, and brought him to recollection saith this. So that both things are true. For before the cock had finished the one crowing, he had denied a third time. And not even when reminded of his sin by Christ did he dare to weep openly, lest he should be betrayed by his tears, but "he went out, and wept bitterly."
"And when it was day, they led away Jesus from Caiaphas to Pilate."hyperlink For because they were desirous to put Him to death, but were not able themselves because of the feast, they lead Him to the governor.
But mark, I pray thee, how the act was forced on, so as to take place at the feast. For so was it typified from the first.
"Then Judas, which had betrayed him, when he saw that He was condemned, repented, and brought again the thirty pieces of silver."hyperlink
This was a charge both against him, and against these men; against him, not because he repented, but because he did so, late, and slowly, and became self-condemned (for that he delivered Him up, he himself confessed); and against them, for that having the power to reverse it, they repented not.
But mark, when it is that he feels remorse. When his sin was completed, and had received an accomplishment. For the devil is like this; he suffers not those that are not watchful to see the evil before this, lest he whom he has taken, should repent. At least, when Jesus was saying so many things, he was not. influenced, but when his offense was completed, then repentance came upon him; and not then profitably. For to condemn it, and to throw down the pieces of silver, and not to regard the Jewish people, were all acceptable things; but to hang himself, this again was unpardonable, and a work of an evil spirit. For the devil led him out of his repentance too soon, so that he should reap no fruit from thence; and carries him off, by a most disgraceful death, and one manifest to all, having persuaded him to destroy himself.
But mark, I pray thee, the truth shining forth on every side, even by what the adversaries both do and suffer. For indeed even the very end of the traitor stops the mouths of them that had condemned Him, and suffers them not to have so much as any shadow of an excuses that is surely shameless. For what could they have to say, when the traitor is shown to pass such a sentence on himself.
But let us see also the words, what is said; "He brought again the thirty pieces of silver to the chief priests,hyperlink and saith, I have sinned in that I have betrayed innocent blood. And they said, what is that to us? see thou to that. And he cast down the pieces of silver in the temple,hyperlink and departed, and went and hanged himself.hyperlink
For neither could he bear his conscience scourging him. But marks I pray thee, the Jews too suffering the same things. For these men also, when they ought to have been amended by what they suffered, do not stop, until they have completed their sin. For his sin had been completed, for it was a betrayal; but theirs not yet. But when they too had accomplished theirs, and had nailed Him to the cross then they also are troubled; at one time saying, "Write not, this is the king of the Jews"hyperlink (and yet why are ye afraid? why are ye troubled at a dead body that is nailed upon the cross?); at another time they guard over Him, saying, "Lest His disciples steal Him away, and say that He is risen again; so the last error shall be worse than the first."hyperlink And yet if they do it, the thing is refuted, if it be not true. But how should they say so, which did not dare so much as to stand their ground, when He was seized; and the chiefhyperlink of them even thrice denied Him, not bearing a damsel's threat. But, as I said, the chief priests were now troubled; for that they knew the act was a transgression of the law is manifest, from their saying, "See thou to that."
Hear, ye covetous, consider what befell him; how he at the same time lost the money, and committed the sin, and destroyed his own soul. Such is the tyranny of covetousness. He enjoyed not the money. neither the present life, nor that to come, but lost all at once, and having got a bad character even with those very men, so hanged himself.
But, as I said, after the act, then some see clearly. See at any rate these men too for a time not willing to have a clear perception of the fact, but saying, "See thou to that:" which thing of itself is a most heavy charge against them. For this is the language of men bearing witness to their daring and their transgression, but intoxicated by their passion, and not willing to forbear their satanical attempts, but senselessly wrapping themselves up in a veil of feigned ignorance.
For if indeed these things had been said after the crucifixion, and His being slain, of a truth even then the saying would have had no reasonable meaning, nevertheless it would not have condemned them so much; but now having Him yet in your own hands, and having power to release Him, how could ye be able to say these things? For this defense would be a most heavy accusation against you. How? and in what way? Because while throwing the whole blame upon the traitor (for they say, "See thou to that"), being able to have set themselves free from this murder of Christ, they left the traitor, and even pressed the crime further, adding the cross to the betrayal. For what hindered them, when they said to him, "See thou to that," themselves to forbear the criminal act? But now they even do the contrary, adding to it the murder and in every thing, both by what they do, and by what they say, entangling themselves in inevitable ills. For indeed after these things, when Pilate left it to them, they choose the robber to be released rather than Jesus; but Him that had done no wrong, but had even conferred on them so many benefits, they slew.
3. What then did that man? When he saw that he was laboring to no profit, and that they would not consent to receive the pieces of silver, "he cast them down in the temple, and went and hanged himself.hyperlink And the chief priests took the pieces of silver, and said, it is not lawful for to put them into the treasury, because it is the price of blood. And they took counsel, and bought with them the potter's field to bury strangers in. Wherefore that field was called, the field of blood, unto this day. Then was fulfilled that which was spoken by Jeremy the prophet, saying, and they took the thirty pieces of silver, the price of Him that was valued, and gave them for the potter's field, as the Lord appointed me."hyperlink
Seest thou them again self-condemned by their conscience? For because they knew that they had been buying the murder, they put them not into the treasury, but bought a field to bury strangers in. And this also became a witness against them, and a proof of their treason. For the name of the place more clearly than a trumpet proclaimed their blood- guiltiness. Neither did they it at random, but having taking counsel, and in every case in like manner, so that no one should be clear of the deed, but all guilty. But these things the prophecy foretold from of old. Seest thou not the apostles only, but the prophets also declaring exactly those things which were matters of reproach, and every way proclaiming the passion, and indicating it beforehand?
This was the case with the Jews without their being conscious of it. For if they had cast it into the treasury, the thing would not have been so clearly discovered; but now having bought a piece of ground, they made it all manifest even to subsequent generations.
Hear ye as many as think to do good works out of murders, and take a reward for the lives of men. These almsgiving are Judaical, or rather they are Satanical. For there are, there are now also they, that take by violence countless things belonging to others, and think that an excuse is made for all if they cast in some ten or a hundred gold pieces.
Touching whom also the prophet saith, "Ye covered my altar with tears."hyperlink Christ is not willing to be fed by covetousness, He accepts not this food. Why dost thou insult thy Lord, offering Him unclean things? It is better to leave men to pine with hunger, than to feed them from these sources. That was the conduct of a cruel man, this of one both cruel and insolent. It is better to give nothing, than to give the things of one set of persons to others. For tell me, if you saw any two persons, one naked, one having a garment, and then having stripped the one that had the garment, thou wert to clothe the naked, wouldest thou not have committed an injustice? It is surely plain to every one. But if when thou hast given all that thou hast taken to another, thou hast committed an injustice, and not shown mercy; when thou givest not even a small portion of what thou robbest, and callest the deed alms, what manner of punishment wilt thou not undergo? For if men offering lame brutes were blamed, what favor wilt thou obtain doing things more grievous? For if the chief, making restitution to the owner himself, still doeth an injustice, and so doeth an injustice, as by adding fourfold scarcely to do away the charge against himself, and this under the old covenant;hyperlink he that is not stealing, but taking by violence, and not even giving to him that is robbed, but instead of him to another; nor yet giving fourfold, but not so much as the half; and moreover not living under the old dispensation, but under the new; consider how much fire he is heaping together upon his own head. And if he do not as yet suffer his punishment, for this self-same thing I say bewail him, for he is treasuring up against himself a greater wrath, unless he repent. For what? "Think ye," saith He, "that they alone were sinners upon whom the tower fell down? Nay, I say unto you, but except ye repent, ye also shall suffer the same things.hyperlink
Let us repent then, and give alms pure from covetousness, and in great abundance. Consider that the Jews used to feed eight thousand Levites, and together with the Levites, widows also and orphans, and they bore many other public charges, and together with these .things also served as soldiers; but now there are fields, and houses, and hirings of lodgings, and carriages, and muleteers, and mules, and a great array of this kind in the church on account of you, and your hardness of heart. For this store of the church ought to be with you, and your readiness of mind ought to be a revenue to her; but now two wrong things come to pass, both you continue unfruitful, and God's priests do not practise their proper duties.
Was it not possible for the houses and the lands to have remained in the time of the apostles? Wherefore then did they sell them and give away? Because this was a better thing.
4. But now a fear seized our fathers (when you were so mad after worldly things, and because of your gatherings, and not dispersing abroad), lest the companies of the widows and orphans, and of the virgins, should perish of famine; therefore were they constrained to provide these things. For it was not their wish to thrust themselves unto what was so unbecoming; but their desire was that your good will should have been a supply for them, and that they should gather their fruits from thence, and that they themselves should give heed to prayers only.
But now ye have constrained them to imitate the houses of them that manage public affairs; whereby all things are turned upside down. For when both you and we are entangled in the same things, who is there to propitiate God? Therefore it is not possible for us to open our mouths, when the state of the church is no better than that of worldly men. Have ye not heard that the apostles would not consent so much as to distribute the money that was collected without any trouble? But now our bishops have gone beyond agents, and stewards, and hucksters in their care about these things; and when they ought to be careful and thoughtful about your souls, they are vexing themselves every day about these things, for which the innkeepers, and tax-gatherers, and accountants, and stewards are careful.
These things I do not mention for nought in the way of complaint, but in order that there may be some amendment and change, in order that we may be pitied for serving a grievous servitude, in order that you may become a revenue and store for the church.
But if ye are not willing, behold the poor before your eyes; as many as it is possible for us to suffice, we will not cease to feed; but those, whom it is not possible, we will leave to you, that ye may not hear those words on the awful day, which shall be spoken to the unmerciful and cruel. "Ye saw me an hungered, and fed me not."hyperlink
For together with you this inhumanity makes. us laughing-stocks, because leaving our prayers, and our teaching, and the other parts of holiness, we are fighting all our time, some with wine merchants, some with corn-factors, others with them that retail other provisions.
Hence come battles, and strifes, and daily revilings, and reproaches, and jeers, and on each of the priests names are imposed more suitable for houses of secular men; when it would have been fit to take other names in the place of these, and to be named from those things, from which also the apostles ordained, from the feeding of the hungry, from the protection of the injured, from the care of strangers, from succoring them that are despitefully used, from providing for the orphans, from taking part with the widows, from presiding over the virgins; and these offices should be distributed amongst us instead of the care of the lands and houses.
These are the stores of the church, these the treasures that become her, and that afford in great degree both ease to us and profit to you; or rather to you ease with the profit. For I suppose that by the grace of God they that assemble themselves here amount to the number of one hundred thousand;hyperlink and if each bestowed one loaf to some one of the poor, all would be in plenty; but if one farthing only, no one would be poor; and we should not undergo so many revilings and jeers, in consequence of our care about the money. For indeed the saying, "Sell thy goods, and give to the poor, and come and follow me,"hyperlink might be seasonably addressed to the prelates of the church with respect to the property of the church. For in any other way it is not possible to follow Him as we ought, not being freed from all grosser and more worldly care.
But now the priests of God attend at the vintage and harvest, and at the sale and purchase of the produce; and whereas they that served the shadow had an entire immunity from such matters, although entrusted with a more carnal service; we, who are invited to the very inmost shrines of the heavens, and who enter into the true holy of holies, take upon ourselves the cares of tradesmen and retail dealers.
Hence great neglect of the Scriptures, and remissness in prayers, and indifference about all the other duties; for it is not possible to be split into the two things with due zeal. Where I pray and beseech you that many fountains may spring up to us from all quarters, and that your forwardness may be to us the threshing floor and the wine press.
For in this way both the poor will more easily be supported, and God will be glorified, and ye will advance unto a greater degree of love to mankind, and will enjoy the good things eternal; unto which God grant we may all attain, by the grace and love towards man of our Lord Jesus Christ, to whom be glory world without end. Amen.
Footnotes
1 [R. V. margin, "Or, with rods."]
2 [R. V., "struck thee." The variety of Greek terms used to express the maltreatment is remarkable, and is indicated in the R.V.-R.]
3 Isa. lii. 14 [LXX.].
4 Luke xxii. 64.
5 Mark xiv. 65. [In this passage dou=loi does not occur, but u9phre/tai, which has a wider sense.-R.]
6 Heb. xiii. 13.
7 Heb. xii. 2.
8 [The order here is peculiar to this Homily.-R.]
9 [au0tw=n is inserted here.-R.]
10 [The reading is peculiar (le/gei 0Ekei= kai\ ou[toj), as indicated in the rendering.-R.]
11 Matt. xxvi. 69-75. [in verse 74,kataqemati/zein is read; in verse 75, is omitted. These variations and those noted above are the only peculiarities.-R.]
12 Luke xxii. 61.
13 Mark xiv. 68, 72. [in both passages in Mark there are textual variations in the Mss. The clause in verse 68, telling of the first cock-crowing, is omitted in three of the best Mss. But the absence of any parllel statement would account for the omission.-R.]
14 1Pet. v. 13.
15 Matt. xxvi. 34.
16 Mark xiv. 72.
17 Chap. xxvii. 1,2. [This is not a citation, but a combination of terms occurring in all four accounts.-R.]
18 Matt. xxvi. 3. [R. V. omits "had," and reads "repented himself," "brought back."- R.]
19 [The words "and elders" are omitted, though Tischendorf cites Chrysostom otherwise.-R.]
20 [R. V., "into the sanctuary," accepting the reading given in the Homily.-R.]
21 Matt. xxvii. 3-5. [R. V., "and he went away," etc.]
22 John xix. 21.
23 Matt. xxvii. 64. [Abridged.]
24 o9 dorufai=oj.
25 Matt. xxvii. 5. [See notes on the previous citation of this verse.-R.]
26 Matt. xxvii. 5. [The only textual peculiarities are, the substitution of kai\ for de/, at the beginning of verse 7 ; and the omission of a clause in verse 9, as indicated above.-R.]
27 Mal. ii. 13.
28 Exod. xxii. 1.
29 Luke xiii. 4, 5. [Freely cited.]
30 Matt. xxv. 42.
31 i. e., the sum of all the congregations in Antioch.
32 Matt. xix. 21. [Abridged.]
Homily LXXXVI.
Matthew Chapter 27, Verse 11 And Matthew Chapter 27, Verse 12
"And Jesus stood before the governor; and the governor asked Him, saying, Art thou the king of the Jews? And Jesus said unto him, Thou sayest. And when He was accused of the chief priests and eiders, He answered nothing."hyperlink
Seest thou what He is first asked? which thing most of all they were continually bringing forward in every way? For since they saw Pilate making no account of the matters of the law, they direct their accusation to the state charges. So likewise did they in the case of the apostles, ever bringing forward these things, and saying that they were going about proclaiming king one Jesus,hyperlink speaking as of a mere man, and investing them with a suspicion of usurpation.
Whence it is manifest, that both the rending the garment and the amazement were a pretense. But all things they got up, and plied, in order to bring Him to death.
This at any rate Pilate then asked. What then said Christ? "Thou sayest." He confessed that He was a king, but a heavenly king, which elsewhere also He spake more dearly, replying to Pilate, "My kingdom is not of this world;"hyperlink that neither they nor this man should have an excuse for accusing Him of such things. And He gives a reason that cannot be gainsaid, saying, "If I were of this world, my servants would fight, that I should not be delivered." For this purpose I say, in order to refute this suspicion, He both paid tribute,hyperlink and commanded others to pay it, and when they would make Him a king, He fled.hyperlink
Wherefore then did he not bring forward these things, it may be said, at that time, when accused of usurpation? Because having the proofs from His acts, of His power, His meekness, His gentleness, beyond number, they were willfully blind, and dealt unfairly, and the tribunal was corrupt. For these reasons then He replies to nothing, but holds His peace, yet answering briefly (so as not to get the reputation of arrogance from continual silence) when the high priest adjured Him, when the governor asked, but in reply to their accusations He no longer saith anything; for He was not now likely to persuade them. Even as the prophet declaring this self-same thing from of old, said, "In His humiliation His judgment was taken away."hyperlink
At these things the governor marvelled, and indeed it was worthy of admiration to see Him showing such great forbearance, and holding His peace, Him that had countless things to say. For neither did they accuse Him from knowing of any evil thing in Him, but from jealousy and envy only. At least when they had set false witness, wherefore, having nothing to say, did they still urge their point? and when they saw Judas was dead, and that Pilate had washed his hands of it, why were they not pricked with remorse. For indeed He did many things even at the very time, that they might recover themselves, but by none were they amended.
What then saith Pilate? "Hearest thou not how many things these witness against thee?"hyperlink He wished that He should defend Himself and be acquitted, wherefore also he said these things; but since He answered nothing, he devises another thing again.
Of what nature was this? It was a custom for them to release one of the condemned, and by this means he attempted to deliver Him. For if you are not willing to release Him as innocent, yet as guilty pardon Him for the feast's sake.
Seest thou order reversed? For the petition in behalf of the condemned it was customary to be with the people, and the granting it with the rulers; but now the contrary hath come to pass, and the ruler petitions the people; and not even so do they become gentle, but grow more savage and bloodthirsty, driven to frenzy by the passion of envy. For neither had they whereof they should accuse Him, and this though He was silent, but they were refuted even then by reason of the abundance of His righteous deeds, and being silent He overcame them that say ten thousand things, and are maddened.
"And when he was set down on the judgment seat, his wife sent unto him, saying, have thou nothing to do with this just man, for I have suffered many things this day in a dream because of Him."hyperlink See what a thing takes place again, sufficient to recall them all. For together with the proof from the things done, the dream too was no small thing. And wherefore doth he not see it himself? Either because she was more worthy, or because he, if he had seen it, would not have been equally believed; or would not so much as have told it. Therefore it was ordered that the wife should see it, so that it might be manifest to all. And she doth not merely see it, but also suffers many things, that from his feeling towards his wife, the man may be made more reluctant to the murder. And the time too contributed not a little, for on the very night she saw it.
But it was not safe, it may be said, for him to let Him go, because they said He made Himself a king. He ought then to have sought for proofs, and a conviction, and for all the things that are infallible signs of an usurpation, as, for instance, whether He levied forces, whether He collected money, whether he forged arms, whether He attempted any other such thing. But he is led away at random, therefore neither doth Christ acquit him of the blame, in saying, "He that betrayeth me unto thee hath greater sin."hyperlink So that it was from weakness that he yielded and scourged Him, and delivered Him up.
He then was unmanly and weak; but the chief priests wicked and criminal. For since he had found out a device, namely, the law of the feast requiring him to release a condemned person, what do they contrive in opposition to that? "They persuaded the multitude," it is said, "that they should ask Barabbas."hyperlink
2. See how much care he taketh for them to relieve them from blame, and how much diligence they employed, so as not to leave to themselves so much as a shadow of an excuse. For which was right? to let go the acknowledged criminal, or Him about whose guilt there was a question? For, if in the case of acknowledged offenders it was fit there should be a liberation, much more in those of whom there was a doubt. For surely this man did not seem to them worse than acknowledged murderers. For on this account, it is not merely said they had a robber; but one noted, that is, who was infamous in wickedness, who had perpetrated countless murders. But nevertheless even him did they prefer to the Saviour of the world, and neither did they reverence the season because it was holy, nor the laws of humanity, nor any other thing of the kind, but envy had once for all blinded them. And besides their own wickedness, they corrupt the people also, that for deceiving them too they might suffer the most extreme punishment.
Since therefore they ask for the other, He saith, "What shall I do then with the Christ,"hyperlink in this way desiring to put them to the blush, by giving them the power to choose, that at least out of shame they might ask for Him, and the whole should be of their bountifulness. For though to say, He had not done wrong, made them more contentious, yet to require that He should be saved out of humanity, carries with it persuasion and entreaty that cannot be gainsaid.
But even then they said, "Crucify Him. But he said, why, what evil hath He done? but they cried out exceedingly,hyperlink let Him be crucified. But he, when he saw that he profited nothing, washed his hands, saying, I am innocent." Why then didst thou deliver Him up? Why didst thou not rescue Him, as the centurion did Paul.hyperlink For that man too was aware that he would please the Jews; and a sedition had taken place on his account, and a tumult, nevertheless he stood firm against all. But not so this man, but he was extremely unmanly and weak, and all were corrupt together. For neither did this man stand firm against the multitude, nor the multitude against the Jews,hyperlink and in in every way their excuse was taken away. For they "cried out exceedingly," that is, cried out the more, "Let Him be crucified." For they desired not only to put Him to death, but also that it should be on a charge of wickedness, and though the judge was contradicting them, they continued to cry out the same thing.
Seest thou how many things Christ did in order to recover them? For like as He often times checked Judas, so likewise did He restrain these men too, both throughout all His Gospel, and at the very time of His condemnation. For surely when they saw the ruler and the judge washing his hands of it, and saying, "I am innocent of this blood," they should have been moved to compunction both by what was said, and by what was done, as well when they saw Judas had hanged himself, as when they saw Pilate himself entreating them to take another in the place of Him. For when the accuser and traitor condemns himself, and he who gives sentence puts off from himself the guilt, and such a vision appears the very night, and even as condemned he begs Him off, what kind of plea will they have? For if they were not willing that He should be innocent, yet they should not have preferred to him even a robber, one that was acknowledged to be such, and very notorious.
What then did they? When they saw the judge washing his hands, and saying, "I am innocent," they cried out "His blood be on us, and on our children."hyperlink Then at length when they had given sentence against themselves, he yielded that all should be done.
See here too their great madness. For passion and wicked desire are like this. They suffer not men to see anything of what is right. For be it that ye curse yourselves; why do you draw down the curse upon your children also?
Nevertheless, the lover of man, though they acted with so much madness, both against themselves, and against their children, so far from confirming their sentence upon their children, confirmed it not even on them, but from the one and from the other received those that repented, and counts them worthy of good things beyond number. For indeed even Paul was of them, and the thousands that believed in Jerusalem; for, "thou seest it is said, brother, how many thousands of Jews there are which believe."hyperlink And if some continued in their sin, to themselves let them impute their punishment.
"Then released he Barabbas unto them, but Jesus, when he had scourged Him, he delivered to be crucified."hyperlink
And wherefore did he scourge Him. Either as one condemned, or willing to invest the judgment with due form, or to please them. And yet he ought to have resisted them. For indeed even before this he had said, "Take ye Him, and judge Him according to your law."hyperlink And there were many things that might have held back him and those men, the signs and the miracles, and the great patience thirdly, he persuaded him to slay and to deny his murder; and did not leave him before he had put on him the crowning act of evil.
Wherefore it is necessary for us to resist the beginning. For at any rate, even if the first sins stopped at themselves, not even so were it right to despise the first sins; but now they go on also to what is greater, when the mind is careless. Wherefore we ought to do all things to remove the beginnings of them.
For look not now at the nature of the sin, that it is little, but that it becomes a root of great sin when neglected. For if one may say something marvellous, great sins need not so much earnestness, as such as are little, and of small account. For the former the very nature of the sin causes us to abhor, but the little sins by this very thing cast us into remissness; and allow us not to rouse ourselves heartily for their removal. Wherefore also they quickly become great, while we sleep. This one may see happening in bodies also.
So likewise in the instance of Judas, that great wickedness had its birth. For if it had not seemed to him a little thing to steal the money of the poor, he would not have been led on to this treachery. Unless it had seemed to the Jews a little thing to be taken captive by vainglory, they would not have run on the rock of becoming Christ's murderers. And indeed all evils we may see arise from this.
For no one quickly and at once rusheth out into vices. For the soul hath, yea it hath a shame implanted in us, and a reverence for right things; and it would not at once become so shameless as in one act to east away everything, but slowly, and by little and little doth it perish, when it is careless. Thus also did idolatry enter in, men being honored beyond measure, both the living and the departed; thus also were idols worshipped; thus too did whoredom prevail, and the other evils.
And see. One man laughed unseasonably; another blamed him; a third took away the fear. by saying, nothing comes of this. "For what is laughing? What can come of it?" Of this is bred foolish jesting; from that filthy talking; then filthy doings.
Again, another being blamed for slandering his neighbors, and reviling, and calumniating, despised it, saying, evil-speaking is nothing. By this he begets hatred unspeakable, revilings without end; by the revilings blows, and by the blows oftentimes murder.
4. From these little things then that wicked spirit thus brings in the great sins; and from the great despair; having invented this other while not less mischievous than the former. For to sin destroys not so much as to despair. For he that hath offended, if he be vigilant, speedily by repentance amends what hath been done; but he that hath learnt to despond, and doth not repent, by reason thereof fails of this amendment by not applying the remedies from repentance.
And he hath a third grievous snare; as when he invests the sin with a show of devotion. And where hath the devil so far prevailed as to deceive to this degree? Hear, and beware of his devices. Christ by Paul commanded "that a woman depart not from her husband,hyperlink and not to defraud one another, except by consent;"hyperlink but some from a love of continence forsooth, having withdrawn from their own husbands, as though they were doing something devout, have driven them to adultery. Consider now what an evil it is that they, undergoing so much toil, should be blamed as having committed the greatest injustice, and should suffer extreme punishment, and drive their husbands into the pit of destruction.
Others again, abstaining from meats by a rule of fasting, have by degrees gone so far as to abhor them; which even of itself brings a very great punishment.
But this comes to pass, when any hold fast their own prejudices contrary to what is approved by the Scriptures. Those also among the Corinthians thought it was a part of perfection to eat of all things without distinction, even of things forbidden, but nevertheless this was not of perfection, but of the utmost lawlessness. Wherefore also Paul earnestly reproves them, and pronounces them to be worthy of extreme punishment. Others again think it a sign of piety to wear long hair. And yet this is amongst the things forbidden, and carries with it much disgrace.
Again, others follow after excessive sorrow for their sins as a profitable thing; yet it also comes of the devil's wiles, and Judas showed it; at least in consequence thereof he even hanged himself. Therefore Paul again was in fear about him that had committed fornication, lest any such thing should befall him, and persuaded the Corinthians speedily to deliver him, "lest perhaps such a one should be swallowed up with overmuch sorrow."hyperlink Then, indicating that such a result cometh of the snares of that wicked one, he saith, "Lest Satan should get an advantage over us, for we are not ignorant of his devices,"hyperlink meaning that he assails us with much craft. Since if he fought against us plainly and openly, the victory would be ready and easy; or rather even now, if we be vigilant, victory will be ready. For indeed against each one: of those ways God hath armed us.
For to persuade us not to despise even these little things, hear what warning He gives us, saying, "He that saith to his brother, thou fool, shall be in danger of hell; "hyperlink and he that hath looked with unchaste eyes is a complete adulterer.hyperlink And on them that laugh he pronounces a woe, and everywhere He removes the beginning and the seeds of evil, and saith we have to give an account of an idle word.hyperlink Therefore also Job applied a remedy even for the thoughts of his children,hyperlink
But about not despairing, it is said, "Doth he fall, and not arise? Doth he turn away, and not return?"hyperlink and, "I do not will the death of the sinner, so much as that he should turn and live:"hyperlink and, "To-day if ye will hear His voice: "hyperlink and many other such things, both sayings and examples are set in the Scripture. And in order not to be ruined under the guise of godly fear, hear Paul saying, "Lest perhaps such a one be swallowed up by overmuch sorrow."
Knowing therefore these things, let us set for a barrier in all the ways that pervert the unwary the wisdom which is drawn from the Scriptures. Neither say, why, what is it, if I gaze curiously at a beautiful woman? For if thou shouldest commit the adultery in the heart, soon thou wilt venture on that in flesh. Say not, why, what is it if I should pass by this poor man? For if thou pass this man by, thou wilt also the next; if him, then the third.
Neither again say, why, what is it, if I should desire my neighbor's goods. For this, this caused Ahab's ruin; although he would have paid a price, yet he took it from one unwilling. For a man ought not to buy by force, but on persuasion. But if he, who would have paid the fair price, was so punished, because he took from one unwilling, he who doeth not so much as this, and taketh by violence from the unwilling, and that when living under grace, of what punishment will he not be worthy?
In order therefore that we be not punished, keeping ourselves quite pure from all violence and rapine, and guarding against the sources of sins together with the sins themselves, let us with much diligence give heed to virtue; for thus shall we also enjoy the good things eternal by the grace and love towards man of our Lord Jesus Christ, to whom be glory world without end. Amen.
Footnotes
1 [The article is omitted before "elders," as in the best New Testament Mss. in all other details the agreement with the received text is,exact.-R.]
2 Acts xvii. 7.
3 John xviii. 36.
4 Matt. xxii. 17.
5 John vi. 15.
6 Isa. liii. 8, LXX., See margin of our version.
7 Matt. xxvii. 19. [The word "these" is peculiar to this citation.-R.]
8 Matt. xxvii. 19. [The readings e!pemyefor a0pe/steilen, and tou/tw|for e0keinw, are peculiar. R. V., "And while he was sitting on the," etc.-R.]
9 John xix. 11. [ "delivereth" is preferable, since the reference is not necessarily to Judas. Similarly in R. V.-R.]
10 Matt. xxvii. 20. [R. V., "ask for;" but the form of the verb in the Homily is peculiar.-R.]
11 Matt. xxvii. 22. [Abridged, but given in full in some editions of the Homily.-R.]
12 Matt. xxvii. 22-24. [Abridged. R. V., "prevailed nothing."-R.]
13 Acts xxi.
14 i. e., the Jewish rulers ; Mr. Field has observed in his note on this passage, that oi9 0Ioudai=oi is thus used, especially in St. John's Gospel.
15 Matt. xxvii. 25.
16 Acts xxi. 20. [The R. V. accepts a different reading; but "which have believed" is the more accurate rendering of the received text.-R.]
17 Matt. xxvii. 26. [R. V., "he scourged and delivered to be crucified."-R.]
