Matthew Chapter 27, Verse 11 And Matthew Chapter 27, Verse
"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."
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, speaking as of a mere man, and investing them with a suspicion
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;"
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, and commanded others to pay it, and when they would make Him a
king, He fled.
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."
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?" 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." 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."
So that it was from weakness that he yielded and scourged Him, and delivered
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
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," 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, 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. 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, 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."
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
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." 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."
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." 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, and not to defraud one another,
except by consent;" 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
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."
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," 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; " and he that hath looked with unchaste eyes
is a complete adulterer. 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. Therefore also Job applied a remedy
even for the thoughts of his children,
But about not despairing, it is said, "Doth he fall, and not arise?
Doth he turn away, and not return?" and, "I do not will the death of the
sinner, so much as that he should turn and live:" and, "To-day if ye will
hear His voice: " 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.