Homilies on the Gospel of John — Homily 84

Longsuffering is a wonderful thing; it settles the soul as if in a calm harbor, protecting it from turmoil and evil spirits. Christ has taught us this everywhere, but especially now, when He is being judged, dragged around, and led from place to place. When He was brought to Annas, He answered with great gentleness, and to the servant who struck Him, He said something that could have completely crushed his arrogance. From there He went to Caiaphas, then to Pilate, and spent the entire night going through these events. Throughout it all, He displayed His own gentleness. When they said He was a criminal and could not prove it, He remained silent. But when He was questioned about the Kingdom, then He spoke to Pilate, teaching him and leading him toward higher matters. But why did Pilate question Him privately rather than in their presence, going into the judgment hall instead? He suspected something great about Him and wanted to learn everything accurately without being disturbed by the Jews. Then when Pilate said, "What have you done?" Jesus gave no answer on this point. But concerning what Pilate most wanted to hear about—namely, His Kingdom—He answered, saying, "My Kingdom is not of this world." That is, "I am indeed a King, but not the kind you suspect; rather, far more glorious." By these words and those that follow, He shows that He has done nothing wrong. For when someone says, "To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth," he shows that he has done no wrong. Then when He says, "Every one that is of the truth hears My voice," He draws Pilate in by these means and persuades him to become a listener to His words. For if anyone is true and desires these things, He says, that person will certainly hear Me. And in fact, He so captivated him with these brief words that Pilate said,

1. A marvelous thing is longsuffering; it places the soul as in a quiet harbor, fleeing it from tossings and evil spirits. And this everywhere Christ has taught us, but especially now, when He is judged, and dragged, and led about. For when He was brought to Annas, He answered with great gentleness, and, to the servant who smote Him, said what had power to bring down all his insolence; thence having gone to Caiaphas, then to Pilate, and having spent the whole night in these scenes, He all through exhibits His own mildness; and when they said that He was a malefactor, and were not able to prove it, He stood silent; but when He was questioned concerning the Kingdom, then He spoke to Pilate, instructing him, and leading him in to higher matters. But why was it that Pilate made the enquiry not in their presence, but apart, having gone into the judgment hall? He suspected something great respecting Him, and wished, without being troubled by the Jews, to learn all accurately. Then when he said, What have you done? on this point Jesus made no answer; but concerning that of which Pilate most desired to hear, namely, His Kingdom, He answered, saying, My Kingdom is not of this world. That is, I am indeed a King, yet not such an one as you suspect, but far more glorious, declaring by these words and those which follow, that no evil had been done by Him. For one who says, To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth, shows, that no evil has been done by Him. Then when He says, Every one that is of the truth hears My voice, He draws him on by these means, and persuades him to become a listener to the words. For if, says He, any one is true, and desires these things, he will certainly hear Me. And, in fact, He so took him by these short words, that he said,

But for now he focused on what was urgent, because he knew that this question required time, and he wanted to rescue Him from the violence of the Jews. So he went out, and what did he say?

But for the present he applies himself to what was pressing, for he knew that this question needed time, and desired to rescue Him from the violence of the Jews. Wherefore he went out, and what said he?

I find no fault in him.

I find no fault in him.

Consider how wisely he acted. He did not say, "Since he has sinned and deserves death, forgive him because of the Feast." Instead, he first declared Him completely innocent of all charges, and then asked them something additional: even if they were not willing to release Him as innocent, they should at least pardon Him as guilty because of the season. That is why he added,

Consider how prudently he acted. He said not, Since he has sinned, and is deserving of death, forgive him on account of the Feast; but having first acquitted Him of all guilt, he asks them over and above, if they were not minded to dismiss Him as innocent, yet as guilty to forgive Him on account of the time. Wherefore he added,

O cursed decision! They demand people who are like themselves in character, and they release the guilty. But they tell Pilate to punish the innocent one. For this was their long-standing custom. But observe throughout all this the loving kindness of the Lord in these circumstances. Pilate had Him scourged (John 19:1), perhaps wanting to wear down and calm the fury of the Jews. When he had not been able to free Him by his earlier attempts, he was eager to stop the evil at this point. So he had Him scourged and allowed what was done—the robe and crown put on Him—so as to lessen their anger. That is why he led Him out to them wearing the crown (John 19:5), so that when they saw the insult done to Him, they might calm down a little from their rage and pour out their venom. And how would the soldiers have done this if it had not been their ruler's command? To please the Jews. Since it was not by his command that they first went in at night, but to please the Jews, they dared anything for money. But He, when so many such things were done, still stood silent, just as He had done during the questioning, and answered nothing. And you should not merely hear these things, but keep them constantly in your mind. When you see the King of the world and of all the angels mocked by the soldiers in both words and actions, and bearing it all silently, imitate Him yourself through your deeds. For when Pilate had called Him the King of the Jews, and they then put on Him the garments of mockery, Pilate led Him out and said,

O accursed decision! They demand those like mannered with themselves, and let the guilty go; but bid him punish the innocent. For this was their longstanding custom. But do thou all through observe the lovingkindness of the Lord in these circumstances. Pilate scourged Him John 19:1 perhaps desiring to exhaust and to soothe the fury of the Jews. For when he had not been able to deliver Him by his former measures, being anxious to stay the evil at this point, he scourged Him, and permitted to be done what was done, the robe and crown to be put on Him, so as to relax their anger. Wherefore also he led Him forth to them crowned John 19:5, that, seeing the insult which had been done to Him, they might recover a little from their passion, and vomit their venom. And how would the soldiers have done this, had it not been the command of their ruler? To gratify the Jews. Since it was not by his command that they at first went in by night, but to please the Jews; they dared anything for money. But He, when so many and such things were done, yet stood silent, as He had done during the enquiry, and answered nothing. And do thou not merely hear these things, but keep them continually in your mind, and when you behold the King of the world and of all Angels, mocked of the soldiers, by words and by actions, and bearing all silently, do thou imitate Him by deeds yourself. For when Pilate had called Him the King of the Jews, and they now put about Him the apparel of mockery, then Pilate having led Him out, said,

But even this did not quench their rage; instead, they cried out,

But not even so was their rage quenched, but they cried out,

Then Pilate, seeing that everything was being done in vain, said,

Then Pilate, seeing that all was done in vain, said,

Take him yourselves and crucify him.

Take ye him, and crucify him.

It is clear from this that he had allowed what had happened earlier because of their madness.

Whence it is clear that he had permitted what had been done before, because of their madness.

For I, he says, find no fault in him.

For I, he says, find no fault in him.

See how many times the judge defends Him, continually clearing Him of the charges. But none of this shamed the dogs from their purpose. For the statement "Take Him and crucify Him" comes from one clearing himself of guilt and pushing them toward an action they were not permitted to do. They had brought Him so that the execution would happen by the governor's decision. But the opposite occurred—He was acquitted rather than condemned by the governor's decision. Then, because they were ashamed,

2. See in how many ways the judge makes His defense, continually acquitting Him of the charges; but none of these things shamed the dogs from their purpose. For the, Take ye him and crucify him, is the expression of one clearing himself of the guilt, and thrusting them forward to an action not permitted to them. They therefore had brought Him, in order that the thing might be done by the decision of the governor; but the contrary fell out, that He was rather acquitted than condemned by the governor's decision. Then, because they were ashamed,

How then, when the judge said, "Take ye him, and judge him according to your law," did ye reply, "It is not lawful for us to put any man to death," while here ye fly to the law? And consider the charge, "He made himself the Son of God." Tell me, is this a ground of accusation, that He who performed the deeds of the Son of God should call Himself the Son of God? What then does Christ do? While they held this dialogue with one another, He held His peace, fulfilling that saying of the Prophet, that He opens not his mouth: in His humiliation His judgment was taken away.

How then when the judge said, 'Take ye him, and judge him according to your law,' did ye reply, 'It is not lawful for us to put any man to death,' while here ye fly to the law? And consider the charge, 'He made himself the Son of God.' Tell me, is this a ground of accusation, that He who performed the deeds of the Son of God should call Himself the Son of God? What then does Christ? While they held this dialogue one with the other, He held His peace, fulfilling that saying of the Prophet, that He opens not his mouth: in His humiliation His judgment was taken away. Isaiah 53:7-8, Septuagint

Then Pilate is alarmed when he hears from them that He made Himself the Son of God, and he fears that the claim might actually be true and that he might seem to be transgressing. But these men who had learned this truth from both His deeds and words did not tremble with fear. Instead, they are putting Him to death for the very reasons they should have worshipped Him. Because of this, Pilate no longer asks Him, "What have you done?" but, shaken by fear, he begins the inquiry again, saying, "Are you the Christ?" But He did not answer. For Pilate had heard, "To this end was I born, and for this I came," and "My Kingdom is not of this world." When he should have opposed His enemies and freed Him, he did not do so but instead supported the fury of the Jews. Then, being silenced in every way, they turned their accusation into a political charge, saying, "He who makes himself a king speaks against Caesar." Pilate should therefore have carefully investigated whether He had actually aimed at sovereignty and attempted to expel Caesar from the kingdom. But he does not conduct an exact inquiry, and therefore Christ answered him nothing, because He knew that Pilate was asking all these questions pointlessly. Besides, since His works bore witness to Him, He would not prevail by words or compose any defense, showing that He came voluntarily to this condition. When He was silent, Pilate says,

Then Pilate is alarmed when he hears from them, that He made Himself the Son of God, and dreads lest the assertion may possibly be true, and he should seem to transgress; but these men who had learned this, both by His deeds and words, did not shudder, but are putting Him to death for the very reasons for which they ought to have worshipped Him. On this account he no more asks Him, What have you done? but, shaken by fear, he begins the enquiry again, saying, Are you the Christ? But He answered not. For he who had heard, To this end was I born, and for this came I, and, My Kingdom is not of this world, he, when he ought to have opposed His enemies and delivered Him, did not so, but seconded the fury of the Jews. Then they being in every way silenced, make their cry issue in a political charge, saying, He that makes himself a king, speaks against Cæsar. John 19:12 Pilate ought therefore to have accurately enquired, whether He had aimed at sovereignty, and set His hand to expel Cæsar from the kingdom. But he makes not an exact enquiry, and therefore Christ answered him nothing, because He knew that he asked all the questions idly. Besides, since His works bore witness to Him, He would not prevail by word, nor compose any defense, showing that He came voluntarily to this condition. When He was silent, Pilate says,

Do you see how he condemned himself beforehand? For if the whole matter rests with you, why don't you let Him go when you have found no fault in Him? When Pilate had spoken this sentence against himself, then He says,

Do you see how he condemned himself beforehand; for, if the whole rests with you, why dost not thou let Him go, when you have found no fault in Him? When then Pilate had uttered the sentence against himself, then He says,

Showing that he was also guilty of sin. Then, to deflate his pride and arrogance, He says,

Showing that he also was guilty of sin. Then, to pull down his pride and arrogance, He says,

You would have no power unless it were given to you.

You would have no power except it were given you.

Showing that this did not happen merely in the ordinary course of events, but that it was accomplished mystically. Then, lest you should think when you hear "Except it were given you" that Pilate was completely free from blame, He therefore said, "Therefore he that delivered Me unto you has the greater sin." Yet if it was given, neither Pilate nor they could be held accountable. You make an empty objection, for "given" here means what is "allowed"—as if He had said, "He has permitted these things to happen, but that does not clear you of wickedness." He awed Pilate with these words and offered a clear defense. For this reason Pilate tried to release Him, but they cried out again, saying,

Showing that this did not come to pass merely in the common order of events, but that it was accomplished mystically. Then lest, when you hear, Except it were given you, you should deem that Pilate was exempt from all blame, on this account therefore He said, Therefore he that delivered Me unto you has the greater sin. And yet if it was given, neither he nor they were liable to any charge. Thou objectest idly; for the 'given' in this place means what is 'allowed'; as though He had said, 'He has permitted these things to be, yet not for that are you clear of the wickedness.' He awed Pilate by the words, and proffered a clear defense. On which account that person sought to release Him; but they again cried out, saying,

When they gained nothing by bringing accusations based on their own law, they wickedly turned to external laws, saying,

For when they profited nothing by bringing charges drawn from their own law, they wickedly betook themselves to external laws, saying,

Everyone who makes himself a king speaks against Caesar.

Every one that makes himself a king speaks against Cæsar.

And where has this Man appeared as a tyrant? How can you prove it? By the purple robe? By the crown? By the clothing? By the soldiers? Did He not always walk unattended, except by His twelve disciples, following in every way a humble way of life, in food, clothing, and housing? But what shamelessness and ill-timed cowardice! For Pilate, thinking that he would now face some danger if he ignored these words, comes forward as though to investigate the matter (for sitting down indicated this), but without making any investigation, he handed Him over to them, intending to shame them. For to prove that he did it for this purpose, hear what he says.

And where has this Man appeared as a tyrant? Whence can you prove it? By the purple robe? By the diadem? By the dress? By the soldiers? Did not He ever walk unattended, save by His twelve disciples, following in every point a humble mode of living, both as to food, and clothing, and habitation? But O what shamelessness and ill-time cowardice! For Pilate, deeming that he should now incur some danger were he to overlook these words, comes forth as though to enquire into the matter, (for the sitting down showed this,) but without making any enquiry, he gave Him up to them, thinking to shame them. For to prove that he did it for this purpose, hear what he says.

By their own choice they brought punishment upon themselves. This is why God gave them up—because they were the first to cast themselves out from His providence and care. Since they rejected His rule with one voice, He allowed them to fall by their own decisions. Even so, what had been said should have been enough to calm their anger, but they were afraid that if He were released, He would draw the crowds to Himself again, and they did everything possible to prevent this. For love of power is a terrible thing, terrible and able to destroy the soul. It was because of this that they had never listened to Him. And yet Pilate, after only a few words, wanted to release Him, but they pressed on, saying, Crucify him. And why did they try so hard to kill Him in this way? It was a shameful death. They were afraid that there might be some memory of Him afterward, so they wanted to bring Him to this cursed punishment, not realizing that truth is lifted up by obstacles. To prove they had this fear, listen to what they say: We have heard that that deceiver said, After three days I will rise again. For this reason they stirred up all this trouble, turning everything upside down, so they could ruin things for the future. And the unruly people, corrupted by their rulers, kept shouting, Crucify him!

Of their own will they subjected themselves to punishment; therefore also God gave them up, because they were the first to cast themselves out from His providence and superintendence; and since with one voice they rejected His sovereignty, He allowed them to fall by their own suffrages. Still what had been said should have been sufficient to calm their passion, but they feared, lest, being let go, He should again draw the multitudes, and they did all they could to prevent this. For a dreadful thing is love of rule, dreadful and able to destroy the soul; it was on account of this that they had never heard Him. And yet Pilate, in consequence of a few words, desired to let Him go, but they pressed on, saying, Crucify him. And why did they strive to kill Him in this manner? It was a shameful death. Fearing therefore lest there should afterwards be any remembrance of Him, they desired to bring Him to the accursed punishment, not knowing that truth is exalted by hindrances. To prove that they had this suspicion, listen to what they say; We have heard that that deceiver said, After three days I will rise again Matthew 27:63; on this account they made all this stir, turning things upside down, that they might ruin matters in after time. And the ill-ordered people, corrupted by their rulers, cried out continually, Crucify him!

We should not just read about these things, but keep them in our minds: the crown of thorns, the robe, the reed, the blows, the striking on the cheek, the spitting, the mockery. If we continually meditate on these things, they are enough to remove all anger. When we are mocked or suffer injustice, let us still say, "The servant is not greater than his Lord," and let us remember the words the Jews spoke in their madness, saying, "You are a Samaritan and have a demon," and "He casts out demons by Beelzebub." He endured all these things so that we might follow in His footsteps and bear those mockings that disturb us more than any other kind of insult. Yet He not only bore these things, but also used every means to save and deliver from the appointed punishment those who did them. He sent the Apostles for their salvation too—you hear them saying, "We know that through ignorance you did it"—and by these means drew them to repentance. Let us imitate this, for nothing makes God as favorable toward us as loving our enemies and doing good to those who mistreat us. When someone insults you, do not look at him, but at the devil who moves him, and direct all your anger against the devil, but pity the man who is moved by him. If lying comes from the devil, being angry without cause comes from him even more. When you see someone mocking another, understand that it is the devil who moves him, for mockings do not belong to Christians. For he who has been commanded to mourn and has heard "Woe to you who laugh," yet who insults, jokes, and becomes excited, deserves not reproach from us but sorrow, since Christ also was troubled when He thought of Judas. Let us practice all these things in our actions, for if we do not act rightly in these matters, we have come into the world for no purpose and in vain. Or rather, we have come to our own harm, for faith is not sufficient to bring people to the Kingdom; in fact, it even has power in this way to condemn most severely those who live badly. For "he who knew his Lord's will and did not do it shall be beaten with many stripes," and again, "If I had not come and spoken to them, they would not have sin." What excuse then shall we have, who have been placed within the palace, deemed worthy to stoop down and enter the sanctuary, and have been made partakers of the releasing Mysteries, yet who are worse than the pagans who have shared in none of these things? For if they have shown so much true wisdom for the sake of vainglory, we should pursue all virtue much more, because it is pleasing to God. But at present we do not even despise wealth, while they have often been careless of their own lives, have given up their children in wars to their madness about demons, and have despised nature for the sake of their demons, but we do not even despise money for the sake of Christ, nor anger on account of God's will. Instead we are inflamed and in no better condition than those who have a fever. Just as those possessed by that illness are all burning, so we, choked as if by fire, cannot stop at any point of desire, increasing both anger and greed. For this reason I am ashamed and astonished when I see among the pagans people despising riches, but everyone among ourselves mad. For even if we could find some who despise riches, we would find that they have been captured by other vices, by passion or envy. It is a hard thing to discover true wisdom without a flaw. But the reason is that we are not earnest to get our remedies from the Scriptures, nor do we apply ourselves to those Scriptures with compunction, sorrow, and groaning, but carelessly, if at any time we happen to be at leisure. Therefore when a great rush of worldly matters comes, it overwhelms everything, and if there has been any profit, it destroys it. For if a man has a wound and after putting on a bandage does not tie it tight but allows it to fall off and exposes his sore to moisture, dust, heat, and countless other things able to irritate it, he will get no benefit—not because the remedies are ineffective, but because of his own carelessness. This also tends to happen to us when we pay little attention to the divine oracles but give ourselves up wholly and constantly to the things of this life; for in this way all the seed is choked and everything is made unfruitful. So that this may not happen, let us look carefully for a little while, let us look up to heaven, let us look down at the tombs and coffins of the dead. For the same end awaits us, and the same necessity of departure will often come upon us before the evening. Let us prepare for this journey; many supplies are needed for the journey, for the heat there is great, the drought great, and the solitude great. From now on there is no resting at an inn, there is no buying anything when one has not taken everything from here. Listen at least to what the virgins say: "Go to those who sell," but when they went they found no one. Listen to what Abraham says: "A gulf between us and you." Listen to what Ezekiel says concerning that day, that Noah, Job, and Daniel will in no way deliver their sons. But may it never happen that we hear these words; instead, having taken from here sufficient provision for our way to eternal life, may we behold our Lord Jesus Christ with boldness, with whom to the Father and the Holy Spirit be glory, dominion, honor, now and ever, and world without end. Amen.

3. But let us not merely read of these things, but bear them in our mind; the crown of thorns, the robe, the reed, the blows, the smiting on the cheek, the spittings, the irony. These things, if continually meditated on, are sufficient to take down all anger; and if we be mocked at, if we suffer injustice, let us still say, The servant is not greater than his Lord John 13:16; and let us bring forward the words of the Jews, which they uttered in their madness, saying, You are a Samaritan, and hast a devil John 8:48; and, He casts out devils by Beelzebub. Luke 11:15 For on this account He bare all these things, in order that we might walk in His footsteps, and endure those mockings which disturb more than any other kind of reproach. Yet nevertheless He not only bare these things, but even used every means to save and deliver from the appointed punishment those who did them. For He sent the Apostles also for their salvation, at least you hear them saying, that, We know that through ignorance you did it Acts 3:17; and by these means drawing them to repentance. This let us also imitate; for nothing so much makes God propitious as the loving enemies, and doing good to those who despitefully use us. When a man insults you, look not to him, but to the devil who moves him, and against him empty all your wrath, but pity the man who is moved by him. For if lying is from the devil, to be angry without a cause is much more so. When you see one turning another into ridicule, consider that it is the devil who moves him, for mockings belong not to Christians. For he who has been bidden to mourn, and has heard, Woe, you that laugh Luke 6:25, and who after this insults, and jests, and is excited, demands not reproach from us, but sorrow, since Christ also was troubled when He thought on Judas. All these things therefore let us practice in our actions, for if we act not rightly in these, we have come to no purpose and in vain into the world. Or rather we have come to our harm, for faith is not sufficient to bring men to the Kingdom, nay, it even has power in this way most to condemn those who exhibit an ill life; for He which knew his Lord's will, and did it not, shall be beaten with many stripes Luke 12:47; and again, If I had not come and spoken unto them, they had not had sin. John 15:22 What excuse then shall we have, who have been set within the palace, and deemed worthy to stoop down and enter into the sanctuary, and have been made partakers of the releasing Mysteries, and who yet are worse than the Greeks, who have shared in none of these things? For if they for the sake of vainglory have shown so much true wisdom, much more ought we to go after all virtue, because it is pleasing to God. But at present we do not even despise wealth; while they have often been careless of their life, and in wars have given up their children to their madness about devils, and have despised nature for the sake of their devils, but we do not even despise money for the sake of Christ, nor anger on account of God's will, but are inflamed, and in no better state than the fevered. And just as they, when possessed by their malady, are all burning, so we, suffocated as by some fire, can stop at no point of desire, increasing both anger and avarice. On this account I am ashamed and astonished, when I behold among the Greeks men despising riches, but all mad among ourselves. For even if we could find some despising riches, we should find that they have been made captive by other vices, by passion or envy; and a hard thing it is to discover true wisdom without a blemish. But the reason is, that we are not earnest to get our remedies from the Scriptures, nor do we apply ourselves to those Scriptures with compunction, and sorrow, and groaning, but carelessly, if at any time we chance to be at leisure. Therefore when a great rush of worldly matters comes, it overwhelms all; and if there has been any profit, destroys it. For if a man have a wound, and after putting on a plaster, do not tie it tight, but allow it to fall off, and expose his sore to wet, and dust, and heat, and ten thousand other things able to irritate it, he will get no good; yet not by reason of the inefficacy of the remedies, but by reason of his own carelessness. And this also is wont to happen to us, when we attend but little to the divine oracles, but give ourselves up wholly and incessantly to things of this life; for thus all the seed is choked, and all is made unfruitful. That this may not be the case, let us look carefully a little, let us look up to heaven, let us bend down to the tombs and coffins of the departed. For the same end awaits us, and the same necessity of departure will often come upon us before the evening. Prepare we then for this expedition; there is need of many supplies for the journey, for great is the heat there, and great the drought, and great the solitude. Henceforth there is no reposing at an inn, there is no buying anything, when one has not taken all from hence. Hear at least what the virgins say, Go to them that sell Matthew 25:9; but they who went found not. Hear what Abraham says, A gulf between us and you. Luke 16:26 Hear what Ezekiel says concerning that day, that Noah, and Job, and Daniel shall in nowise deliver their sons. Ezekiel 14:14 But may it never come to pass that we hear these words, but that having taken hence sufficient provision for our way to eternal life, we may behold with boldness our Lord Jesus Christ, with whom to the Father and the Holy Ghost be glory, dominion, honor, now and ever, and world without end. Amen.