Homilies on the Gospel of Matthew 89.1–89.2

“On the next day, which is after the day of Preparation, the chief priests and the Pharisees gathered before Pilate, saying, Sir, we remember that that deceiver said while he was still alive, After three days I rise. Command, therefore, that the tomb be made secure until the third day, lest his disciples come and steal him away and say to the people, He has been raised from the dead; and the last deception will be worse than the first.”

Everywhere error is caught in its own toils, and pleads for the truth against its will. Consider: it had to be believed that he died, and that he was buried, and that he rose; and all these things come about through his enemies. See, at any rate, how these words bear witness to all of them. “We remember,” they say, “that that deceiver said while he was still alive”—so he had died—“After three days I rise. Command, then, that the tomb be sealed”—so he had been buried—“lest his disciples come and steal him away.” So if the tomb is sealed, there will be no foul play. No indeed. Then the proof of the resurrection has become indisputable through the very things you put forward. For since it was sealed, no foul play took place; and if no foul play took place and the tomb has been found empty, it is plain that he rose, clearly and indisputably. Do you see how even against their will they join in the contest for the proof of the truth?

But consider, I pray, the disciples’ love of truth: how they hide nothing of what was said by the enemies, even if they say shameful things. See, at any rate, the enemies even call him a deceiver, and the disciples do not keep silent about it. And these things show both the cruelty of those men, that not even at his death did they let go their anger, and the simple and truth-loving character of these. But it is worth asking this too: where did he say, “After three days I rise”? For one would not find it said so plainly anywhere, except in the example of Jonah. So they knew what he had said, and acted with malice of their own will.

What, then, does Pilate say? “You have a guard; make it as secure as you know how. And they made the tomb secure, sealing the stone, with the guard.” He does not let the soldiers alone seal it; for having learned the facts about him, he no longer wished to act with them. But to be rid of them he puts up with this too, and says, “You seal it as you wish, so that you cannot blame others.” For if the soldiers alone had sealed it, they could have said (though what they said would have been unconvincing and false; still, as they were shameless in other things, so they could have said it in this too) that the soldiers had let the body be stolen and had given the disciples the chance to make up the story of the resurrection. But as it is, having secured it themselves, they cannot say even this. Do you see how they labor for the truth against their will? For they themselves came, they themselves asked, they themselves sealed it with the guard, so as to be one another’s accusers and refuters.

And yet when would the disciples have stolen him? On the Sabbath? And how? For it was not lawful even to go out. And if they did break the law, how would men so cowardly have dared to come out? And how could they have persuaded the crowd? By saying what? By doing what? With what zeal could they have stood up for a dead man? Expecting what return? What reward? They fled when they saw him alive and merely seized; and after his death were they going to speak boldly for him, if he had not risen? And how could that make sense? For that they would neither have wished nor been able to invent a resurrection that had not happened is plain from this. Much had been said to them about the resurrection, and he kept saying, as these very men have said, “After three days I rise.” If, then, he had not risen, it is clear that they, deceived, made enemies of a whole nation for his sake, and become homeless and without a city, would have turned away from him, and would not have wished to put such glory about him, as men deceived and fallen into the utmost dangers because of him. And that they could not have invented the resurrection if it was not true needs no argument. For what did they trust in? Skill in speaking? But they were more unlearned than anyone. Abundance of money? But they had not even a staff or sandals. Distinction of birth? But they were humble men and of humble parents. The greatness of their country? But they came from obscure places. Their own numbers? But they were no more than eleven, and these were scattered. Their teacher’s promises? What promises? For if he had not risen, neither would those have been worthy of their trust. And how would they have borne a raging people? For if their leader could not bear the word of a doorkeeping woman, and all the rest were scattered when they saw him bound, how would they have thought of running to the ends of the world and planting an invented story of a resurrection? For if the one did not stand firm against the threat of a woman, and the others not even at the sight of bonds, how could they stand firm against kings and rulers and peoples, where there were swords and frying pans and furnaces and countless deaths every day, unless they had enjoyed the power and strength of the one who had risen? Such great signs took place, and so many, and the Jews respected none of them, but crucified the one who had done them; and were they going to believe these men simply when they spoke of a resurrection? It is not so; it is not so. It was the strength of the one who rose that did these things.

But consider, I pray, their ridiculous malice. “We remember,” they say, “that that deceiver said while he was still alive, After three days I rise.” And if he was a deceiver and boasted falsely, why are you afraid, and run about, and show such zeal? “We are afraid,” they say, “lest the disciples steal him and deceive the many.” And yet this has been shown to make no sense at all. But nevertheless wickedness is a contentious and shameless thing, and attempts what is unreasonable. And they order the tomb to be secured until the third day, as though fighting for doctrines and wishing to show that even before this he was a deceiver; and they stretch their wickedness even to the tomb. For this very reason he rose sooner, so that they might not say that he had lied and been stolen. For rising sooner brought no reproach, but rising later would have been full of suspicion. For if he had not risen then, while they were sitting there and guarding, but after they had gone away when the three days were over, they would have had something to say against it, even if foolishly. For this reason, then, he came first. For the resurrection had to take place while they were sitting by and guarding. So it had to take place within the three days as well; since if it had taken place after these had passed and the guards had withdrawn, the thing would have been suspicious. That is why he allowed them to seal it as they wished, and soldiers sat by. And they did not care that they were doing these things on the Sabbath, and working; they looked to one thing only, their own wickedness, thinking they would prevail by it. This was the height of folly, and of a fear that now shook them violently. For those who seized him alive are afraid of him dead. And yet if he was a mere man, they ought to have been confident. But so that they might learn that even while he lived he suffered willingly what he suffered, behold, a seal and a stone and a guard, and they could not hold him. Only one thing comes of it: that the burial is made public, and the resurrection is believed because of it. For soldiers sat by, and Jews kept watch.

“Now after the Sabbath, as it began to dawn toward the first day of the week, Mary Magdalene and the other Mary came to see the tomb. And behold, there was a great earthquake; for an angel of the Lord descended from heaven, and came and rolled back the stone from the door of the tomb, and sat on it. His appearance was like lightning, and his clothing white as snow.” The angel came after the resurrection. Why, then, did he come and take away the stone? Because of the women; for they then saw him in the tomb. So that they might believe that he had been raised, they see the tomb empty of the body. For this reason he removed the stone; for this reason also there was an earthquake, so that they might be roused and wakened. For they had come to pour oil on him, and these things were happening at night, and it is likely that some had fallen asleep. And why, for what reason, does he say, “Do not you be afraid”? First he frees them from fear, and then he speaks about the resurrection. And the “you” shows great honor, and shows that the uttermost awaits those who dared what they dared, unless they repent. “For it is not for you to be afraid,” he says, “but for those who crucified him.” Having freed them from fear, then, both by his words and by his appearance (for he showed a radiant form, as one who brought such good news), he went on, saying, “I know that you seek Jesus who was crucified.” And he is not ashamed to call him crucified; for this is the sum of the good things. “He has been raised.” How is that plain? “As he said.” So even if you distrust me, he says, remember his words, and you will not distrust me either. Then another proof too: “Come, see the place where he lay.” That is why he lifted the stone, so that from this too they might receive the proof. “And tell the disciples that you will see him in Galilee.” And he prepares them to bring the good news to others, which most of all made them believe. And he did well to say “into Galilee,” freeing them from troubles and dangers, so that fear might not disturb their faith.

“And they went out from the tomb with fear and joy.” Why? They had seen an astonishing and wonderful thing: the tomb empty where they had seen him laid before. That is why he led them to see it, so that they might become witnesses of both, of the tomb and of the resurrection. For they understood that no one could have taken him away, with so many soldiers sitting by, unless he had raised himself. For this reason they rejoice and marvel, and they receive the reward for such great perseverance: to be the first to see, and to announce the good news not only of what was said but also of what was seen. [3] When, then, they had gone out with fear and joy, “behold, Jesus met them, saying, Rejoice. And they took hold of his feet”; and running to him with exceeding gladness, they received by touch also a proof and full assurance of the resurrection, “and worshiped him.” What then does he himself say? “Do not be afraid.” Again he too drives out fear, preparing the way for faith. “But go and tell my brothers to go to Galilee, and there they will see me.” Consider how he himself too brings the good news to the disciples through these women; which, as I have often said, brings the sex most dishonored to honor and to good hopes, and heals what had been hurt.

Perhaps one of you wished to be like those women and to take hold of the feet of Jesus. You can now too, as many of you as wish, take hold not only of his feet and his hands but also of that sacred head, when you partake of the awesome mysteries with a pure conscience. And not here only, but on that day too you will see him, coming with that unspeakable glory and the host of angels, if you are willing to be lovers of humankind; and you will hear not only these words, “Rejoice,” but also those: “Come, you blessed of my Father, inherit the kingdom prepared for you from the foundation of the world.” Become, then, lovers of humankind, so that you may hear these words; and you women who wear gold, who have seen the running of these women, at long last put off the disease of the desire for gold. So if you are emulating these women, exchange the ornament you wear, putting on almsgiving instead. What is the good, tell me, of these precious stones and these gold-spangled garments? “My soul rejoices in them,” she says, “and is gladdened.” I asked you the gain, and you have told me the harm. For nothing is worse than to be busied with these things and to rejoice in them and to be nailed to them. For this harsh slavery becomes more bitter when someone even delights in being a slave. For in what spiritual thing will she ever be zealous as she ought, and when will she laugh as she should at the affairs of this life, the woman who thinks it worthy of joy to be bound with gold? For the one who stays in prison and is pleased with it will never wish to be freed. So it is with this woman too: like one made captive by this evil desire, she will not even bear to hear a spiritual word with the fitting desire and zeal, much less undertake a deed. What, then, is the gain of this finery and this effeminacy? Tell me. “I am delighted,” she says. Again you have told me the harm and the ruin. “But I also enjoy much honor,” she says, “from those who see me.” And what is that? This is the occasion of another corruption, when it lifts you up to pride, to arrogance. Come, then, since you have not stated the gain, bear with me while I relate the harms to you. What, then, are the harms from it? The anxiety, which is greater than the pleasure. That is why many of those who look—the coarser sort, I mean—take more delight in it than the woman who wears it. For you adorn yourself with care, but they feast their eyes without it. Then again another harm: the humbling of the soul, the being envied on every side. For the women near you, stung, arm themselves against their own husbands and fan up grievous wars against you. Besides these, all your leisure and attention is spent on this; the spiritual achievements are not held to firmly; one is filled with pride and arrogance and vainglory, is nailed to the earth and loses her feathers, and instead of an eagle becomes a dog and a pig. For you have left off looking to heaven and flying, and like pigs you bend to the ground, busying yourself about mines and holes, and acquiring an unmanly and servile soul.

“But when I appear I make those in the marketplace turn round.” For this very reason you ought not to wear gold, so as not to become a public spectacle and open the mouths of many accusers. For none of those who turn round admires you; they mock you as fond of finery, as a boaster, as a carnal woman. And if she goes into church, she comes out having gained nothing but countless jeers and insults and curses, not only from those who see her but also from the prophet. For at once Isaiah, loudest of voice, seeing you, will cry, “Thus says the Lord against the ruling daughters of Zion: Because they walked with neck held high, and with winking of the eyes, and in the gait of their feet trailing their tunics and playing with their feet as well, the Lord will uncover their ornament; and instead of a sweet smell there will be dust, and instead of a girdle you will gird yourself with a rope.” These are yours instead of adornment. For these things were said not to those women only, but to every woman who imitates them. And Paul too stands beside him as an accuser, telling Timothy to charge women not to adorn themselves with braided hair or gold or pearls or costly clothing. So wearing gold is harmful everywhere, but especially when you go into church, when you pass by the poor. For if you had been eager to accuse yourself severely, you would not have put on any other dress than this mask of cruelty and inhumanity. [4] Consider at any rate how many hungry bellies you pass with this dress, how many naked bodies with this satanic display. How much better to feed hungry souls than to pierce the lobes of your ears and hang from them the food of countless poor people, idly and in vain! Is being rich a matter for praise? Is wearing gold a commendation? Even if the things you wear came from honest labor, even so what is done would be the greatest accusation; but when they come from injustice as well, consider the excess. But you love praise and glory? Then strip off this ridiculous garment, and then all will admire you, then you will enjoy both glory and pure pleasure; whereas now you are full of jeers, preparing for yourself from these things many occasions of despondency.

For if any of these things is lost, think how many evils are born of it: how many maidservants are whipped, how many men are harassed, how many are led away, how many dwell in prison; and from it come lawsuits and arraignments, and countless curses and accusations on every side: on the wife from her husband, on the husband from his friends, on the soul from itself. “But it will not be lost.” Above all, this is not easy; but even if it were kept safe forever, being kept safe it again brings much anxiety and care and unpleasantness, and no gain. For what income does the house get from it? What benefit is it to the woman who wears it? No benefit, but much unseemliness and accusation on every side. How will you be able to kiss and take hold of the feet of Christ, adorned like this? He turns away from this ornament. That is why he consented to be born in the carpenter’s house, or rather not even in that house, but in a shed and a manger. How, then, will you be able to see him, not having a beauty that he longs for, not wearing an ornament lovely to him, but one hateful to him? For one who comes to him must not be adorned with such garments, but clothed with virtue. Consider what this gold is: nothing else but earth and ashes. Pour water on it, and it has become mud. Consider, and be ashamed at making mud your master, leaving everything and sitting beside it, and taking it about and carrying it everywhere, even when you go into church, when you ought most of all to flee from it. For the church was not built for this, that you might display this wealth in it, but the spiritual wealth. But you, as if entering a procession, adorn yourself on every side in this way, imitating the women on the stage; so lavishly do you carry about this ridiculous rubbish. For this very reason you come in as a ruin to many, and when the church has been dismissed, at home and at table, one may hear most people telling of these things. For they leave off saying, “The prophet said this and that, and the apostle,” and they relate the costliness of the garments, the size of the stones, and all the rest of the unseemliness of those who wear these things. These things make you slow to mercy, you and those who live with you. For none of you would readily choose to break up any of these gold things and feed someone hungry. For when you yourself would choose to be in hardship rather than see them broken up, how would you feed another from them? For most women are disposed toward these things as toward living creatures, and no less than toward their children. “Far from it,” she says. Show me this, then; show it by deeds; for as it is I see the opposite. For who among those strongly gripped by this has ever melted these down and snatched a child’s life from death? And why do I say a child’s? Who has bought back with them his own soul as it was perishing? On the contrary, most people even sell it every day for these things. If bodily sickness comes, they do everything; but if they see the soul corrupted, they do nothing of the kind, but neglect both their offspring and their own soul, so that these things may remain to be eaten by rust in time. And you wear gold worth ten thousand talents, while a member of Christ does not even have the enjoyment of necessary food. The common Master of all gave all alike a share in heaven and in the things in the heavens and in the spiritual table; and do you not give him even a share of perishable things, so that you may remain continually bound with these harsh chains? From this come the countless evils, from this the jealousies, from this the sexual immorality of husbands, when you prepare them not to practice self-command, but teach them to delight in the things with which prostitutes adorn themselves. That is why they are quickly caught. For if you had taught him to look down on these things and to delight in chastity, piety and humility, he would not easily have been caught by the darts of sexual immorality. For a prostitute can adorn herself in that way, and even more; but in these virtues she can no longer. Accustom him, then, to delight in this ornament, which he cannot see lying on a prostitute. And how will you bring him into this habit? If you take off that ornament and put on this one. So your husband will be in safety, and you in honor, and God will be gracious to you, and all men will admire you, and you will obtain the good things to come, by the grace and love for humankind of our Lord Jesus Christ, to whom be glory and might forever and ever. Amen.