Homilies on the Gospel of Matthew 84.1–84.4

“And look, one of those with Jesus stretched out his hand, drew his sword, and struck the servant of the high priest, and cut off his ear. Then Jesus says to him, Put your sword back into its place; for all who take the sword will perish by the sword. Or do you think that I cannot appeal to my Father, and he will at once provide me with more than twelve legions of angels? How then would the Scriptures be fulfilled, that it must happen so?”

Who was this one who cut off the ear? John says that it was Peter. For the deed was of his warmth. But this is worth inquiring, why they were carrying swords. For that they were carrying them is plain not only from this but also from what they said when asked, that “there are two here.” And why did Christ allow them to have them? For Luke says this too, that he said to them, “When I sent you without purse and bag and sandals, did you lack anything?” And when they said, “Nothing,” he said to them, “But now let him who has a purse take it, and a bag; and let him who has none sell his cloak and buy a sword.” And when they said, “There are two swords here,” he said to them, “It is enough.” Why, then, did he let them have them? Assuring them that he would be handed over. Therefore he says to them, “Let him buy a sword,” not that they should arm themselves—away with the thought!—but signifying by this the betrayal. And why does he speak of a bag too? He was teaching them henceforth to be sober and watchful and to use much zeal of their own. For at the beginning, as they were inexperienced, he cherished them with much power; but now, as if leading fledglings out of the nest, he bids them use their own wings too. Then, so that they might not think that he was leaving them out of weakness when he bade them act for themselves, he reminds them of the former things, saying, “When I sent you without a purse, did you lack anything?” so that from both they might learn his strength, both from his having protected them and from his now gently leaving them to themselves. But whence were there swords there? They had come out from supper and the table. It was likely, then, that there were knives there because of the lamb; and these, hearing that some would come against him, took them for help, as though they would fight for the Teacher; which was their own idea only. Therefore Peter too is rebuked for using his, and with a severe threat. For he struck back at the servant who came, warmly indeed, yet not avenging himself, but doing this for the Teacher. Yet Christ did not allow any harm to come of it. For he healed the man, and showed a great miracle, enough to show both his gentleness and his power, and the disciple’s affection and meekness; for the one he did with affection, and the other with obedience. For hearing, “Put your sword into its sheath,” he obeyed at once, and afterward nowhere does this. Another evangelist says that they also asked, “Shall we strike?” but he forbade it, and healed that man, and rebuked the disciple, and threatened, so as to persuade him. “For all who take the sword,” he says, “will die by the sword.” And he adds a reason, saying, “Or do you think that I cannot appeal to my Father, and he will provide me with more than twelve legions of angels? But it is so that the Scriptures may be fulfilled.” By these words he quenched their anger, showing that this seems good to the Scriptures too. Therefore he prayed there too, so that they might bear meekly what happened, learning that it again happens according to the will of God. And he consoled them by these two things: by the punishment of those who plot—“For all who take the sword,” he says, “will perish by the sword”—and by his not enduring these things unwillingly: “For I can,” he says, “appeal to my Father.” And why did he not say, “Or do you think that I cannot destroy them all myself?” Because he was more persuasive saying this; for they did not yet have the fitting opinion of him. And a little before he had said, “My soul is very sorrowful, even to death,” and, “Father, let the cup pass from me,” and he had appeared in agony and sweating and being strengthened by an angel. Since, then, he had shown much that was human, he would not have seemed to say persuasive things if he had said, “Do you think that I cannot destroy them?” Therefore he says, “Do you think that I cannot appeal to my Father?” And this again he says in lowly terms, saying, “He will provide me with twelve legions of angels.” For if one angel killed a hundred and eighty-five thousand armed men, what need was there of twelve legions against a thousand men? But he frames his word to their fear and weakness; for they were dead with fear. Therefore he also brings in the Scriptures as a bulwark, saying, “How then would the Scriptures be fulfilled?” frightening them by this too. For if this seems good to the Scriptures, do you oppose them by fighting?

And to the disciples he says these things, but to those men he says, “Have you come out as against a robber, with swords and clubs, to seize me? Day after day I sat in the temple teaching, and you did not seize me.” See how many things he does that could rouse them. He threw them backward, healed the ear of the servant, threatened them with slaughter—“for those who take the sword will perish by the sword,” he says—and by the healing of the ear he confirmed these things too; showing his power from every side, both from the present and from the future, and showing that seizing him was not the work of their strength. Therefore he also adds, “Day after day I was with you, and sat teaching, and you did not seize me”; by this too showing that his capture came from his own permission. Passing over the miracles, he speaks of his teaching, so as not to seem to boast. “When I was teaching, you did not seize me; when I fell silent, you came against me? I was in the temple, and no one held me; but now, at an untimely hour and in the middle of the night, you come with swords and clubs? What need was there of these weapons against one who was always with you?”—teaching by these things that, had he not given himself up willingly, they could not have prevailed then either. For those who could not hold the one who was in their hands, and who took him in their midst and did not overcome him, would not have prevailed then either, had he not willed it. Then he also solves the difficulty why he willed it then: “For this has happened,” he says, “so that the Scriptures of the prophets might be fulfilled.” Do you see how up to the last hour, even in the very act of being handed over, he did everything for their correction—healing, prophesying, threatening (“For they will perish by the sword,” he says), showing that he suffers willingly (“For day after day I was with you,” he says, “teaching”), showing his harmony with the Father (“so that the Scriptures of the prophets might be fulfilled”)? And why did they not seize him in the temple? Because they would not have dared in the temple because of the crowd. Therefore he also went outside, giving them freedom both of place and of time, and up to the last hour taking away their excuse. For he who, so as to obey the prophets, even gave himself up, how did he teach things contrary to them? “Then all the disciples,” it says, “left him and fled.” For when he was seized, they remained; but when he said these things to the crowds, they fled. For they saw henceforth that it was no longer possible to escape, since he was giving himself up to them willingly and saying that this was happening according to the Scriptures. And when they had fled, they lead him to Caiaphas; but Peter followed and went in, to see the end. Great was the disciple’s warmth: not even when he saw them fleeing did he flee, but stood and went in. And if John too went in, yet he was known to the high priest. And why did they take him there, where they were all gathered? So that they might do everything with the counsel of the chief priests. For he was high priest then, and all were waiting for him there; so they spent the night awake for this. For they did not then eat the Passover, it says, but kept awake for this. For John, having said that it was early morning, added, “They did not enter the praetorium, so that they might not be defiled, but might eat the Passover.” What, then, is one to say? That they ate it on another day, and broke the law, because of their desire for this slaughter. For Christ would not have passed over the time of the Passover; but they, who dared everything and trampled countless laws, did. For since they were boiling greatly with anger, and having often tried to kill him had not been able, having then taken him unexpectedly they chose even to let the Passover go, so as to satisfy their murderous desire. Therefore they were all gathered, and it was a council of pests, and they question some, wishing to put the form of a court on this plot. For their testimonies did not agree, it says; so fabricated was the court, and everything full of tumult and disorder. “But false witnesses came and said, This man said, I will destroy this temple, and in three days I will raise it.” And indeed he said “in three days”; but he did not say, “I destroy,” but, “Destroy”; and not about that temple, but about his own body. What, then, does the high priest do? Wishing to bring him to a defense, so as to catch him by it, he says, “Do you not hear what these testify against you?” But he was silent. For a defense was useless, with no one listening. For this was only the form of a court; but the truth was an attack of robbers, as if they had simply fallen on him in a cave or on a road. Therefore he was silent. But the high priest persisted, saying, “I adjure you by the living God, that you tell us whether you are the Christ, the Son of the living God.” And he said, “You have said it. Nevertheless I tell you, from now on you will see the Son of Man sitting at the right hand of power and coming on the clouds.” Then the high priest tore his garments, saying, “He has blasphemed.” And he did this to make the accusation more vehement, and to heighten what was said by the deed. For since what was said threw the hearers into fear, he did here what they did in the case of Stephen when they stopped their ears. [3] And yet what blasphemy was this? For before too he had said, when they were gathered, “The Lord said to my Lord, Sit at my right hand,” and interpreted the saying; and they dared say nothing, but were silent, and from that time no longer contradicted him. How, then, did they now call what was said blasphemy? And why did Christ too answer so? Taking away all their excuse, since up to the last day he taught that he was the Christ, and that he sits at the right hand of the Father, and that he will come again judging the world; which showed his great harmony with him. Having torn his garments, then, the high priest says, “What do you think?” He does not give the verdict himself, but calls for it from them, as in a case of confessed sins and manifest blasphemy. For since they knew that if the matter came to examination and exact inquiry, it would free him of every charge, they condemn him among themselves, and forestall the hearers, saying, “You have heard the blasphemy,” all but compelling and forcing them to give the verdict. What, then, do they say? “He is liable to death”—so that, taking him as one condemned, they might so press Pilate henceforth … “He is liable to death,” themselves accusing, themselves judging, themselves voting, becoming everything themselves then. And why did they not bring the sabbaths into the midst? Because he had often stopped their mouths; and besides, they wished to catch and condemn him from what was then said. And the high priest, having forestalled them, and having brought the verdict from them, and having drawn all along by tearing his tunic, and leading him away to Pilate as one condemned, so did everything. Before Pilate, at any rate, they say nothing of the kind, but what? “If this man were not an evildoer, we would not have handed him over to you,” attempting to kill him on public charges. And why did they not kill him secretly? They wished to discredit his reputation as well. For since many had already heard him and were admiring and amazed at him, for this reason they were eager that he be slaughtered publicly and before all. But Christ did not prevent it, but used their wickedness for the establishment of the truth, so that his death became manifest. And the opposite of what they wished came about. For they wished to make a show of him, as putting him to shame in this way; but he shone forth the more through these very things. And as they said, “Let us kill him, lest the Romans come and take away both our city and our nation,” and when they had killed him, this happened; so here too they were eager to crucify him publicly, to harm his reputation, and the opposite came about. For that they had authority to kill him by themselves too, hear what Pilate says: “Take him yourselves, and judge him according to your law.” But they were not willing, so that he might seem to have been killed as a lawbreaker, as a usurper, as seditious. Therefore they also crucified robbers with him; therefore they also said, “Do not write, This is the King of the Jews, but that he said so.” But all these things happened for the truth, so that they might not have even a shadow of shameless defense. And at the tomb likewise the seals and the guards made the truth shine forth the more; and the mockeries and jests and revilings did this same again. For such is error: it is undone by the very means by which it plots; so it happened here too. For those who seemed to have conquered, these above all were put to shame and defeated and perished; but he who seemed to be defeated, he above all shone and conquered mightily. Let us not, then, everywhere seek to conquer, nor everywhere flee being defeated. There are times when victory brings harm, and defeat brings benefit. For in the case of angry men, the one who has heaped up insults seems to have prevailed; but he above all is the one defeated by the most grievous passion, and harmed; while the one who bore it nobly, he prevailed and conquered. And the one could not even quench his own disease; but the other removed even another’s; and the one was defeated by his own, but the other prevailed even over another’s, and not only was he himself not burned, but he quenched the other’s flame raised up on high. But if he had wished to win what seems to be victory, he himself too would have been defeated, and by inflaming that man would have made him suffer worse; and like women, both would have been shamefully and pitiably thrown by anger. But as it is, he was freed from this shame too by practicing philosophy, and through the noble defeat he set up a splendid trophy over anger both in himself and in his neighbor.

Let us not, then, everywhere seek to conquer. For the one who has defrauded has conquered the one defrauded, but with an evil victory, bringing destruction on the victor; while the one defrauded, who seems to be conquered, if he bears it philosophically, he above all is the one who has the crown. For in many cases to be defeated is better, and this is the best mode of victory. For whether someone defrauds, or strikes, or envies, the one who is defeated and does not come to grips is the one who conquers. And why do I speak of covetousness and envy? For the one dragged to martyrdom too conquers so, bound and scourged and cut and slaughtered. And what in wars is defeat, the falling of the combatant, this with us is victory. For nowhere do we conquer by doing evil, but everywhere by suffering evil. So the victory becomes more splendid too, when by suffering we prevail over those who do evil. From this it is shown that the victory is God’s. For it has a nature contrary to the outward kind; which is the greatest token of strength. So too the rocks of the sea dissolve the waves by being struck; so too all the saints were proclaimed and crowned and set up splendid trophies, winning this victory free of trouble. “For do not exert yourself,” he says, “nor labor; God has given you this strength, so as to conquer not by grappling, but by enduring only. Do not draw up in battle array against him yourself too, and you have conquered; do not grapple, and you have been crowned. You are far better than your antagonist, and stronger. Why do you shame yourself? Do not let him say that you prevailed by grappling, but let him be astonished and marvel at your invincible power, and say to all that even without engaging you conquered.” So too blessed Joseph was proclaimed, everywhere prevailing over those who did evil by suffering evil. For his brothers and the Egyptian woman were among those who plotted against him; but he mastered them all. For do not tell me of the prison in which he lived, nor of the palace where she spent her time; but show me who was conquered, who was defeated, who was in dejection, who in pleasure. For she could master not only not the righteous man, but not even her own passion; but he prevailed over both her and the grievous disease. And if you wish, hear their very words, and you will see the trophy. “You have brought in to us here a Hebrew servant to mock us.” It was not he who mocked you, wretched and miserable woman, but the devil, who said that you could break the adamant. It was not your husband who brought in to you a Hebrew servant to plot against you, but the evil demon brought in the unclean licentiousness; it was he who mocked you. What, then, does Joseph do? He is silent, and so is condemned, just as Christ too. For all those things are types of these. And he was in bonds, she in a palace. And what of it? For he was more splendid than any crowned victor, even while he remained in chains; she was more wretched than any prisoner, while she lived in royal chambers. And not from this only can one see the victory and the defeat, but also from the very end. For who did what he wished? The prisoner, not the queen. For he was zealous to keep his chastity, she to take it away. Who, then, did what he wished, the one who suffered evil or the one who did evil? Plainly the one who suffered. So he is the one who has conquered. Knowing these things, then, let us pursue this victory, the one through suffering evil, and flee that one, through doing evil. For so we will both live the present life with all freedom from trouble and much quiet, and obtain the good things to come, by the grace and love for mankind of our Lord Jesus Christ, to whom be glory and might to the ages of ages. Amen.