Opening
Matthew 26:51-54.
Matt. XXVI. 51-54.
And look, one of those who were with Jesus reached out his hand, drew his sword, struck a servant of the high priest, and cut off his ear.
And, behold, one of them which were with Jesus stretched forth his hand, and drew his sword, and struck a servant of the high priest's, and smote off his ear.
Then Jesus said to him, "Put your sword back in its place, for all who take up the sword will perish by the sword. Do you think that I cannot pray to the Father, and He will at once give me more than twelve legions of angels? How then would the Scriptures be fulfilled that say it must happen this way?"
Then said Jesus unto him, Put up again your sword unto his place, for all they that take the sword, shall perish by the sword. Thinkest thinkest.] }}–> thou that I cannot pray to the Father, and He shall presently give me more than twelve legions of angels? How then should the Scriptures be fulfilled that thus it must be?
Who was the one who cut off the ear? John says it was Peter. John 18:10 The act came from his zeal.
Who was this one, who cut off the ear? John says that it was Peter. John 18:10 For the act was of his fervor.
But this other point is worth investigating: why were they carrying swords? That they were carrying them is clear not only from this incident, but also from their response when asked—they said, "Here are two." But why did Christ even allow them to have swords? For Luke affirms this too, that He said to them, "When I sent you out without purse, bag, and shoes, did you lack anything?" And when they said, "Nothing," He said to them, "But now, whoever has a purse should take it, and a bag as well, and whoever does not have a sword should sell his cloak and buy one." And when they said, "Here are two swords," He said to them, "It is enough."
But this other point is worth inquiry, wherefore they were bearing swords? For that they bore them is evident not hence only, but from their saying when asked, here are two. But wherefore did Christ even permit them to have swords? For Luke affirms this too, that He said to them, When I sent you without purse, and scrip, and shoes, lacked ye anything? And when they said, Nothing, He said to them, But now, he that has a purse, let him take it, and a scrip, and he that has no sword, let him sell his garment, and buy one. And when they said, Here are two swords, He said to them, It is enough.
Why then did He allow them to have them? To assure them that He was going to be betrayed. Therefore He says to them, Let him buy a sword, not so that they should arm themselves—far from it—but by this, indicating that He was going to be betrayed.
Wherefore then did He suffer them to have them? To assure them that He was to be betrayed. Therefore He says unto them, Let him buy a sword, not that they should arm themselves, far from it; but by this, indicating His being betrayed.
And why does He mention a bag as well? He was teaching them from that point forward to be serious-minded, alert, and to show much effort on their own part. For at the beginning He nourished them (since they were inexperienced) with much display of His power, but afterward, bringing them out like young birds from the nest, He commands them to use their own wings. Then, so they would not suppose that it was because of weakness that He was leaving them alone in commanding them also to do their part, He reminds them of the earlier events, saying, "When I sent you without a purse, did you lack anything?"—so that by both they might learn His power, both in how He protected them and in how He now gradually leaves them to themselves.
And wherefore does He mention a scrip also? He was teaching them henceforth to be sober, and wakeful, and to use much diligence on their own part. For at the beginning He cherished them (as being inexperienced) with much putting forth of His power but afterwards bringing them forth as young birds out of the nest, He commands them to use their own wings. Then, that they might not suppose that it was for weakness He is letting them alone, in commanding them also to work their part, He reminds them of the former things, saying, When I sent you without purse, lacked ye anything? that by both they might learn His power, both wherein He protected them, and wherein He now leaves them to themselves by degrees.
But where did the swords come from? They had just left the supper and the table. It was likely that there were swords because of the lamb, and the disciples, hearing that certain people were coming against Him, took them for defense, intending to fight on behalf of their Master, which was only their own idea. This is why Peter is also rebuked for using it, and with a severe threat. For he was resisting the servant who came, acting zealously indeed, yet not defending himself, but doing this on behalf of his Master.
But whence were the swords there? They had come forth from the supper, and from the table. It was likely also there should be swords because of the lamb, and that the disciples, hearing that certain were coming forth against Him, took them for defense, as meaning to fight in behalf of their Master, which was of their thought only. Wherefore also Peter is rebuked for using it, and with a severe threat. For he was resisting the servant who came, warmly indeed, yet not defending himself, but doing this in behalf of his Master.
Christ, however, did not allow any harm to result. For He healed him and demonstrated a great miracle, sufficient to reveal at once both His forbearance and His power, as well as the affection and meekness of His disciple. For at that moment he acted from affection, but now with dutifulness. For when he heard, "Put up your sword into its sheath," he obeyed immediately, and afterwards he never does this again.
Christ however suffered not any harm to ensue. For He healed him, and showed forth a great miracle, enough to indicate at once both His forbearance and His power, and the affection and meekness of His disciple. For then he acted from affection, now with dutifulness. For when he heard, Put up your sword into its sheath, John 18:11 he obeyed straightway, and afterwards nowhere does this.
Another person says that they also asked, "Shall we strike?" but that He forbade it and healed the man, and rebuked His disciple and threatened him in order to move him to obedience. For He said, "All who take the sword will die by the sword."
But another says, that they moreover asked, Shall we smite? Luke 22:49 but that He forbad it, and healed the man, and rebuked His disciple, and threatened, that He might move him to obedience. For all they that take the sword, He said, shall die with the sword.
He adds a reason, saying, "Do you think I cannot ask my Father, and He will at once give me more than twelve legions of angels? But the Scriptures must be fulfilled." Matthew 26:53-54 By these words He calmed their anger, showing that the Scriptures also approved of this. Therefore He prayed there as well, so that they might accept meekly what happened to Him, once they had learned that this too was done according to God's will.
And he adds a reason, saying, Think ye that I cannot pray to my Father, and He shall presently give me more than twelve legions of angels? But that the Scriptures might be fulfilled. Matthew 26:53-54 By these words He quenched their anger, indicating that to the Scriptures also, this seemed good. Wherefore there too He prayed, that they might take meekly what befell Him, when they had learned that this again is done according to God's will.
He comforted them through two things: first, by the punishment of those plotting against Him—for He says, "All they that take the sword shall perish with the sword"—and second, by showing that He was not undergoing these things against His will, for He says, "I can pray to my Father."
And by these two things, He comforted them, both by the punishment of them that are plotting against Him, For all they, He says, that take the sword shall perish with the sword; and by His not undergoing these things against His will, For I can pray, He says, to my Father.
And why didn't He say, "Do you think I cannot destroy them all?" Because what He actually said was more likely to be believed, since they did not yet have the right belief concerning Him. And shortly before this He had said, "My soul is exceedingly sorrowful even unto death," and "Father, let the cup pass from me," and He had appeared in agony and sweating, and was strengthened by an angel.
And wherefore did He not say, Think ye that I cannot destroy them all? Because He was more likely to be believed in saying what He did say; for not yet had they the right belief concerning Him. And a little while before He had said, My soul is exceeding sorrowful even unto death, and, Father, let the cup pass from me; Matthew 26:38-39 and He had appeared in an agony and sweating, and strengthened by an angel.
Since He had shown many signs of human nature, He would not have seemed credible if He had said, "Do you think I cannot destroy them?" Therefore He says, "Do you think I cannot pray to my Father?" And again He speaks humbly by saying, "He will presently give me twelve legions of angels." For if one angel killed one hundred and eighty-five thousand armed men, what need would there be for twelve legions against a thousand men? But He shapes His words to address their terror and weakness, for they were indeed paralyzed with fear. This is why He also brings the Scriptures against them, saying, "How then shall the Scriptures be fulfilled?" alarming them with this as well. For if this is confirmed by the Scriptures, are you opposing and fighting against them?
Since then He had shown forth many tokens of human nature, He did not seem likely to speak so as to be believed, if He had said, Think ye that I cannot destroy them. Therefore He says, What, think ye that I cannot pray to my Father? And again He speaks it humbly, in saying, He will presently give me twelve legions of angels. For if one angel slew one hundred and eighty-five armed thousands, 2 Kings 19:35 what need of twelve legions against a thousand men? But He frames His language with a view to their terror and weakness, for indeed they were dead with fear. Wherefore also He brings against them the Scriptures, saying, How then shall the Scriptures be fulfilled? alarming them by this also. For if this be approved by the Scriptures, do ye oppose and fight against them?
And He says these things to His disciples, but to the others He says, "Have you come out as against a thief with swords and clubs to take me? I sat daily teaching in the temple, and you did not lay hold of me."
2. And to His disciples He says these things; but to the others, Have you come out as against a thief with swords and staves for to take me? I sat daily teaching in the temple, and you laid no hold on me.
See how many things He does to wake them up. He threw them to the ground, He healed the servant's ear, He threatened them with being killed; For they shall perish with the sword, He says, who take the sword. By healing the ear, He gave assurance of these things as well; from every direction, both from present events and from future things, revealing His power and showing that it was not by their strength that they seized Him. This is why He also adds, I was daily with you, sitting and teaching, and you did not seize me; by this also making it clear that the seizure happened by His permission. He passed over the miracles and mentions the teaching so that He might not seem to boast.
See how many things He does that might awaken them. He cast them to the ground, He healed the servant's ear, He threatened them with being slain; For they shall perish with the sword, He says, who take the sword. By the healing of the ear, He gave assurance of these things also; from every quarter, both from the things present, and from the things to come, manifesting His power, and showing that it was not a work of their strength to seize Him. Wherefore He also adds, I was daily with you, and sat teaching, and you laid no hold on me; by this also making it manifest, that the seizure was of His permission. He passed over the miracles, and mentions the teaching, that He might not seem to boast.
When I was teaching, you didn't lay hold of me; when I was quiet, did you come against me? I was in the temple, and no one seized me, but now you come upon me late and at midnight with swords and clubs? What need was there for these weapons against Him who was with you always? By these things He was teaching them that unless He had voluntarily yielded, they would not have succeeded even then. For those who were unable to hold Him when He was in their hands, and who had not prevailed when they had Him in their midst, could not have succeeded even then unless He had been willing.
When I taught, you laid no hold on me; when I held my peace, did ye come against me? I was in the temple, and no one seized me, and now do ye come upon me late and at midnight with swords and staves? What need was there of these weapons against Him, who was with you always? By these things teaching them, that unless He had voluntarily yielded, not even then would they have succeeded. For neither could they (who were not able to hold Him when in their hands, and who, when they had got Him in the midst of them, had not prevailed) even then have succeeded, unless He had been willing.
After this, He also resolves the question of why He allowed it to happen at that moment. He says this took place so that the Scriptures of the prophets might be fulfilled. See how even until the final hour, and in the very act of being betrayed, He did everything for their correction, healing, prophesying, and warning. For He says they will perish by the sword. To show that He is suffering voluntarily, He says, I was daily with you teaching. To demonstrate His agreement with the Father, He adds, That the Scriptures of the prophets might be fulfilled.
After this, He solves also the difficulty why He willed it then. For, this was done, He says, that the Scriptures of the prophets might be fulfilled. Matthew 26:56 See how even up to the last hour, and in the very act of being betrayed, He did all things for their amendment, healing, prophesying, threatening. For, He says, they shall perish by the sword. To show that He is suffering voluntarily, He says, I was daily with you teaching; to manifest His accordance with the Father, He adds, That the Scriptures of the prophets might be fulfilled.
But why didn't they arrest Him in the temple? Because they wouldn't have dared to do so in the temple, on account of the people. This is why He went outside, giving them security both by the place and by the time, and even to the last hour removing their excuse. For He who, in order to obey the prophets, gave up even Himself—how could He teach things contrary to them?
But wherefore did they not lay hold on Him in the temple? Because they would not have dared in the temple, on account of the people. Wherefore also He went forth without, both by the place and by the time giving them security, and even to the last hour taking away their excuse. For He who, in order that He might obey the prophets, gave up even Himself, how did He teach things contrary to them?
When He was arrested, all His disciples abandoned Him and ran away. While He was being seized, they stayed. But after He said these things to the crowds, they fled. From that point on, they realized escape was no longer possible, since He was surrendering Himself to them willingly and declaring that this was happening according to the Scriptures.
Then all His disciples, it is said, forsook Him, and fled. For when He was seized, they remained; but when He had said these things to the multitudes, they fled. For thenceforth they saw that escape was no longer possible, when He was giving Himself up to them voluntarily, and saying, that this was done according to the Scriptures.
When the disciples fled, they led Jesus away to Caiaphas. But Peter followed and went inside to see what the outcome would be.
And when these were fled, they lead Him away to Caiaphas; but Peter followed, and entered in to see what the end should be.
The disciple showed great fervor; he did not flee when he saw the others fleeing, but stood firm and went in with Him. And though John did the same, John was known to the high priest.
Great was the fervor of the disciple; neither did he fly when he saw them flying, but stood his ground, and went in with Him. And if John did so too, yet he was known to the high priest. John 18:15
And why did they lead Him to where they were all assembled? So that they might do everything with the consent of the chief priests. For he was then high priest, and all were waiting for Christ there, to such an extent that they spent the whole night and gave up their sleep for this purpose. For they did not eat the passover then either, but kept watch for this other purpose. For John, when he had said that it was early, added, "They entered into the judgment hall, lest they should be defiled, but that they might eat the passover."
And why did they lead Him away there where they were all assembled? That they might do all things with consent of the chief priests. For he was then high priest, and all were waiting for Christ there, to such a degree did they spend the whole night, and give up their sleep for this object. For neither did they then eat the passover, but watched for this other purpose. For John, when he had said that it was early, added, they entered into the judgment hall, lest they should be defiled, but that they might eat the passover.
What should we say then? They ate it on another day and broke the law because of their intense desire to commit this murder. For Christ would not have violated the proper time for the passover, but they were willing to do anything and trample a thousand laws underfoot. Since they were burning with extreme rage and had often tried to capture Him without success, when they finally seized Him unexpectedly, they chose to disregard even the passover in order to satisfy their murderous craving.
What must we say then? That they ate it on another day, and broke the law, on account of their eager desire about this murder. For Christ would not have transgressed as to the time of the passover, but they who were daring all things, and trampling under foot a thousand laws. For since they were exceedingly boiling with rage, and having often attempted to seize Him, had not been able; having then taken Him unexpectedly, they chose even to pass by the passover, for the sake of satiating their murderous lust.
Therefore they were all gathered together, and it was a council of wicked men, and they asked certain questions, wanting to give this plot the appearance of a court of justice. For their testimonies did not even agree with one another, so fabricated was the court of justice, and everything was full of confusion and disorder.
Wherefore also they were all assembled together, and it was a council of pestilent men, and they ask some questions, wishing to invest this plot with the appearance of a court of justice. For neither did their testimonies agree together; so feigned was the court of justice, and all things full of confusion and disorder.
But false witnesses came and said, "This fellow said, 'I will destroy this temple, and in three days I will raise it.'" And indeed He had said, "In three days," but He did not say, "I will destroy," but rather, "Destroy," and He was speaking not about that temple but about His own body.
But false witnesses came, and said, This fellow said, I will destroy this temple, and in three days I will raise it. And indeed He had said, In three days, but He said not, I will destroy, but, Destroy, and not about that temple but about His own body.
What does the high priest do then? Wanting to force Him to defend Himself so that he might trap Him by it, he says, "Do You not hear what these people are testifying against You?" But He remained silent.
What then does the high priest? Willing to press Him to a defense, that by that he might take Him, he says, Hearest Thou not what these witness against You? But He held His peace.
The attempts at defending Himself would have been useless, since no one was listening. This was only a pretense of a court of justice, but in reality it was an attack by bandits, assaulting Him without reason, as if in a cave or on a roadside.
For the attempts at defense were unprofitable, no man hearing. For this was a show only of a court of justice, but in truth an onset of robbers, assailing Him without cause, as in a cave, or on a road.
So He remained silent, but the other persisted, saying, "I put you under oath by the living God to tell us whether you are the Christ, the Son of the living God." But He said, "You have said so. Nevertheless I tell you, from now on you will see the Son of Man seated at the right hand of power and coming on the clouds." Then the high priest tore his clothes, saying, "He has spoken blasphemy." And he did this to strengthen the accusation and to make what He said seem worse through this action. For since what had been said moved the listeners to fear, the high priest does here what they did in the case of Stephen—stopping their ears.
Wherefore He held His peace, but the other continued, saying, I adjure You by the living God, that Thou tell us whether Thou be the Christ, the Son of the living God. But He said, You have said. Nevertheless I say unto you, Hereafter shall you see the Son of Man sitting at the right hand of power, and coming in the clouds. Then the high priest rent his clothes, saying, He has spoken blasphemy. And this he did to add force to the accusation, and to aggravate what He said, by the act. For since what had been said moved the hearers to fear, what they did about Stephen, Acts 7:59 stopping their ears, this high priest does here also.
And yet what kind of blasphemy was this? Before this, when they were gathered together, He had said, "The Lord said to my Lord, Sit on my right hand," and He explained the saying, and they did not dare to say anything but kept silent, and from that time on they did not oppose Him anymore. Why then did they now call His statement blasphemy? And why did Christ answer them this way? He did so to remove all their excuses, because right up to the last day He taught that He was the Christ, that He sits at the right hand of the Father, and that He will come again to judge the world. This was the language of someone showing His complete unity with the Father.
3. And yet what kind of blasphemy was this? For indeed before He had said, when they were gathered together, The Lord said to my Lord, Sit on my right hand, Matthew 22:43-46 and interpreted the saying, and they dared say nothing, but held their peace, and from that time forth gainsaid Him no more. Why then did they now call the saying a blasphemy? And wherefore also did Christ thus answer them? To take away all their excuse, because unto the last day He taught that He was Christ, and that He sits at the right hand of the Father, and that He will come again to judge the world, which was the language of one manifesting His full accordance with the Father.
After tearing his clothes, he says, "What do you think?" He does not give the sentence himself, but invites it from them, as if dealing with confessed sins and obvious blasphemy. Since they knew that if the matter were properly examined and carefully decided, it would clear Him of all blame, they condemn Him among themselves and influence the hearers beforehand by saying, "You have heard the blasphemy"—practically forcing and compelling them to deliver the sentence. What then do they say? "He is guilty of death"—so that having taken Him as already condemned, they could then use this to pressure Pilate to pass sentence. In this matter, those others who were also accomplices say, "He is guilty of death"—they themselves accusing, they themselves judging, they themselves passing sentence, they themselves being everything at that time.
Having rent therefore his clothes, he says, What do you think? Matthew 26:66 He gives not the sentence from himself, but invites it from them, as in a case of confessed sins, and manifest blasphemy. For, inasmuch as they knew that if the thing came to be inquired into, and carefully decided, it would free Him from all blame, they condemn Him among themselves, and anticipate the hearers by saying, You have heard the blasphemy; all but necessitating and forcing them to deliver the sentence. What then say they? He is guilty of death; that having taken Him as condemned, they should thus work upon Pilate thereupon to pass sentence. In which matter those others also being accomplices say, He is guilty of death; themselves accusing, themselves judging, themselves passing sentence, themselves being everything then.
But why didn't they bring up the Sabbaths? Because he had often silenced them, and besides, they wanted to seize him and condemn him based on what was just said. The high priest acted before them and pronounced the sentence as if it came from them. He pulled them all along by tearing his garments, and having led him away as someone already condemned to Pilate, they all did the same.
But wherefore did they not bring forward the Sabbaths? Because He had often stopped their mouths; and moreover they wanted to take Him, and condemn Him by the things then said. And the high priest anticipated them, and gave the sentence as from them, and drew them all on by rending his vestments, and having led Him away as now condemned unto Pilate, thus did all.
Before Pilate, at any rate, they said nothing of this kind, but what? "If this Man were not a malefactor, we would not have delivered Him up unto you," attempting to put Him to death by political accusations. And why did they not kill Him secretly? They also wanted to bring up an evil report against His reputation. For since many had now heard Him and were admiring Him and amazed at Him, they tried to have Him put to death publicly and in the presence of all.
Before Pilate at any rate they said nothing of this kind, but what? If this Man were not a malefactor, we would not have delivered Him up unto you; attempting to put Him to death by political accusations. And wherefore did they not slay Him secretly? They were desirous also to bring up an evil report against His fame. For since many had now heard Him, and were admiring Him, and amazed at Him, therefore they endeavored that He should be put to death publicly, and in the presence of all.
But Christ did not prevent this. Instead, He made full use of their wickedness to establish the truth, so that His death would be clearly visible. The result was the opposite of what they wanted. They wanted to make a public show of it, thinking this would disgrace Him, but through these very things He shone forth even more. Just as they said, "Let us put Him to death, lest the Romans come and take away our place and nation," and after they put Him to death this very thing happened, so too here: their goal was to crucify Him publicly in order to damage His reputation, but the opposite result took place.
But Christ hindered it not, but made full use of their wickedness for the establishment of the truth, so that His death should be manifest. And the result was the contrary to what they wished. For they wished to make a show of it, as in this way disgracing Him, but He even by these very things shone forth the more. And much as they said, Let us put Him to death, lest the Romans come and take away our place and nation; and after they had put Him to death, this came to pass; so also here; their object was to crucify Him publicly, that they might injure His fame, and the contrary result took place.
To prove that they actually had the power to put Him to death themselves, listen to what Pilate says: "Take Him and judge Him according to your law" (John 18:31). But they refused, so that He would appear to have been executed as a lawbreaker, as someone claiming power unlawfully, as someone stirring up rebellion. This is also why they crucified thieves with Him, and why they said, "Do not write that this man is King of the Jews, but that He said it."
For in proof that indeed they had power to have put Him to death, even among themselves, hear what Pilate says: Take ye Him, and judge Him according to your law. John 18:31 But they would not, that He might seem to have been put to death as a transgressor, as an usurper, as a mover of sedition. Therefore also they crucified thieves with Him; therefore also they said, Write not that this man is King of the Jews; but that He said it.
All these things happened to serve the truth, so they would not have even the slightest excuse—an excuse that would surely be shameless. And at the tomb as well, in the same way, the seals and the guards made the truth all the more obvious; and the mockings, and the jeerings, and the insults likewise accomplished this very same result.
But all these things are done for the truth, so that they might not have so much as any shadow of a defense that is surely shameless. And at the sepulchre too, in the like manner, the seals and the watches made the truth to be the more conspicuous; and the mockings, and the jeerings, and the revilings, wrought again this self-same effect.
The nature of error is such that it is destroyed by the very things it uses in its schemes. This is exactly what happened here: those who seemed to have won were actually the ones most thoroughly shamed, defeated, and ruined. But the one who seemed to be defeated is the very one who has shone forth above all and conquered powerfully.
For such is the nature of error: it is destroyed by those things whereby it plots; thus at least it fell out even here, for they that seemed to have conquered, these most of all were put to shame, and defeated, and ruined; but He that seemed to be defeated, this man above all has both shone forth, and conquered mightily.
We should not always seek victory or always avoid defeat. There are times when victory causes harm, but defeat brings profit. For example, consider those who are angry: the person who has acted with great rage seems to have won, but this person is actually the one subdued and harmed by the most severe passion. Meanwhile, the one who has endured nobly is the one who has prevailed and conquered. While the first person has not even had the strength to overcome his own disease, the other has removed another person's. The first has been conquered by his own passion, but the second has overcome even another person's passion. Far from being burned up himself, he has extinguished the flame of another when it was raised to its height. But if he had tried to gain what seems to be victory, he himself would have been overcome. By inflaming the other person, he would have caused him to suffer even more severely. Like women, both would have been disgracefully and miserably overthrown by their anger. But now the one who has exercised self-control is freed from this disgrace and has erected a glorious trophy over anger, both in himself and in his neighbor, through his honorable defeat.
Let us not then everywhere seek victory, nor everywhere shun defeat. There is an occasion when victory brings hurt, but defeat profit. For, for instance, in the case of them that are angry; he that has been very outrageous seems to have prevailed; but this man above all is the one subdued and hurt by the most grievous passion; but he that has endured nobly, this man has got the better and conquered. And while the one has not had strength to overcome so much as his own disease; the other has removed another man's; this has been subdued by his own, that has got the better even of another's passion; and so far from being burnt up, he quenched the flame of another when raised to a height. But if he had minded to gain what seems to be victory, both he himself would have been overcome; and having inflamed the other, he would have occasioned him to have suffered this more grievously; and, like women, both the one and the other would have been disgracefully and miserably overthrown by their anger. But now he that has exercised self-control is both freed from this disgrace, and has erected a glorious trophy over anger both in himself and in his neighbor, through his honorable defeat.
Let us not seek victory in every situation. The person who takes advantage of another has certainly defeated the one who was wronged, but this is an evil victory that brings destruction to the one who won it. But the person who is wronged and appears to have been defeated—if he has endured it with self-control—this person above all is the one who receives the crown. Often to be defeated is better, and this is the best kind of victory. For whether someone takes advantage, strikes, or envies, the person who is defeated and does not enter into the conflict is the one who has the victory.
4. Let us not then everywhere seek victory. For he that has overreached has conquered the person wronged, but with an evil victory, and one that brings destruction to him that has won it; but he that is wronged, and seems to have been conquered, if he have borne it with self-command, this above all is the one that has the crown. For often to be defeated is better, and this is the best mode of victory. For whether one overreaches, or smites, or envies, he that is defeated, and enters not into the conflict, this is he who has the victory.
Why do I even mention overreaching and envy? The person dragged to martyrdom also conquers by being bound, beaten, maimed, and killed. What counts as defeat in wars—namely, for the fighter to fall—is victory for us. Nowhere do we overcome by doing wrong, but everywhere by suffering wrong. This makes the victory even more glorious, when we who suffer overcome those who act against us. This shows that the victory belongs to God. Indeed, it has the opposite nature to worldly conquest, which fact is itself an unmistakable sign of strength. Just as rocks in the sea break the waves by being struck, so too all the saints were proclaimed, crowned, and set up their glorious trophies, winning this peaceful victory. For do not stir yourself, He says, and do not weary yourself. God has given you this power, to conquer not by conflict, but by endurance alone. Do not oppose yourself as he does, and you have conquered. Do not fight, and you have gained the crown. Why do you disgrace yourself? Do not let him say that you got the better by fighting, but let him be amazed and marvel at your invincible power, and say to everyone that you conquered even without entering into conflict.
And why do I speak of overreaching and envy? For he also that is dragged to martyrdom, thus conquers by being bound, and beaten, and maimed, and slain. And what is in wars defeat, namely, for the combatant to fall; this with us is victory. For nowhere do we overcome by doing wrongfully, but everywhere by suffering wrongfully. Thus also does the victory become more glorious, when we sufferers get the better of the doers. Hereby it is shown that the victory is of God. For indeed it has an opposite nature to outward conquest, which fact is again above all an infallible sign of strength. Thus also the rocks in the sea, by being struck, break the waves; thus also all the saints were proclaimed, and crowned, and set up their glorious trophies, winning this tranquil victory. For stir not yourself, He says, neither weary yourself. God has given you this might, to conquer not by conflict, but by endurance alone. Do not oppose yourself also as he does, and you have conquered; conflict not, and you have gained the crown. Why do you disgrace yourself? Allow him not to say that by conflicting you have got the better, but allow him to be amazed and to marvel at your invincible power; and to say to all, that even without entering into conflict you have conquered.
Thus also the blessed Joseph obtained a good reputation, everywhere by suffering wrong and getting the better of those who were wronging him. For his brothers and the Egyptian woman were among those plotting against him, but this man prevailed over all. For do not tell me about the prison where this man lived, nor about the king's courts where she lived, but show me who it is that is conquered, who is defeated, who is in despair, who is in pleasure. For she, far from being able to prevail over the righteous man, could not even master her own passion; but this man prevailed both over her and over that terrible disease. But if you will, hear her very words, and you shall see the trophy. "You brought in to us here a Hebrew servant to mock us" (Genesis 39:17). It was not this man who mocked you, O wretched and unhappy woman, but the devil who told you that you could break down the adamant. Your husband did not bring in to you a Hebrew servant to plot against you, but the wicked spirit brought in that unclean lasciviousness; he it was who mocked you.
Thus also the blessed Joseph obtained a good report, everywhere by suffering wrong getting the better of them who were doing it. For his brethren and the Egyptian woman were among those that were plotting against him, but over all did this man prevail. For tell me not of the prison, wherein this man dwelt, nor of the kings' courts where she abode, but show me who it is that is conquered, who it is that is defeated, who that is in despondency, who that is in pleasure. For she, so far from being able to prevail over the righteous man, could not master so much as her own passion; but this man prevailed both over her and over that grievous disease. But if you will, hear her very words, and you shall see the trophy. You brought in unto us here an Hebrew servant to mock us. Genesis 39:17 It was not this man that mocked you, O wretched and unhappy woman, but the devil that told you that you could break down the adamant. This your husband brought not in unto you an Hebrew servant to plot against you, but the wicked spirit brought in that unclean lasciviousness; he it was that mocked you.
What then did Joseph do? He remained silent, and so was condemned, just as Christ was also.
What then did Joseph? He held his peace, and thus is condemned, even as Christ is also.
All these things are types of what we're discussing. Joseph was in chains while she was in royal palaces. But what does this mean? He was more glorious than any crowned victor, even while remaining in his chains, but she was in a more wretched condition than any prisoner, even while staying in royal chambers.
For all those things are types of these. And he indeed was in bonds, and she in royal courts. Yet what is this? For he was more glorious than any crowned victor, even while continuing in his bonds, but she was in a more wretched condition than any prisoner, while abiding in royal chambers.
But you can see the victory and the defeat not only from this, but from the outcome itself. For which one achieved what he desired? The prisoner, not the noblewoman? He struggled to preserve his chastity, but she tried to destroy it. So which one accomplished what he desired? The one who suffered wrong, or the one who did wrong? It is completely clear that it is the one who suffered. Surely then he is the one who has conquered.
But not hence alone may one see the victory, and the defeat, but by the end itself. For which accomplished his desired object? The prisoner, not the high born lady? For he strove to keep his chastity, but she to destroy it. Which then accomplished what he desired? He who suffered wrong, or she who did the wrong. It is quite plain, that it is he who suffered. Surely then this is the one who has conquered.
Understanding these things, let us pursue this victory that comes from suffering wrong, and let us flee from the kind that comes from doing wrong. For in this way we will live our present life in complete peace and great quietness, and we will obtain the good things to come, through the grace and love for humanity of our Lord Jesus Christ, to whom be glory and power forever and ever. Amen.
Knowing then these things, let us follow after this victory, which is obtained by suffering wrong, let us flee from that which is got by doing wrong. For so shall we both live this present life in all tranquility, and great quietness, and shall attain unto the good things to come, by the grace and love towards man of our Lord Jesus Christ, to whom be glory and might world without end. Amen.