Opening
Matthew 27:27-29.
Matt. XXVII. 27-29.
The soldiers of the governor then took Jesus into the common hall and assembled the entire band of soldiers around him. They stripped him and dressed him in a purple robe. After weaving a crown of thorns, they placed it on his head and put a reed in his right hand. They knelt before him and mocked him, saying, "Hail, king of the Jews."
Then the soldiers of the governor took Jesus into the common hall, and gathered unto him the whole band of soldiers; and they stripped Him, and put on Him a purple robe; and when they had platted a crown of thorns, they put it on His head, and a reed in His right hand; and they bowed the knee before Him, and mocked Him, saying, Hail, king of the Jews.
As if responding to some signal, the devil then entered in triumph into everyone. For while the Jews were consumed with envy and jealousy and mad against Him, what about the soldiers—where did this come from, and what kind of cause did they have? Is it not clear that it was the devil who was then entering in fury into the hearts of all? They actually took pleasure in insulting Him, being a savage and ruthless bunch. I mean, when they should have been awestruck, when they should have wept—which even the people did—they did not do this. Instead, they were spiteful and insolent, perhaps trying to please the Jews themselves, or perhaps acting entirely according to their own evil nature.
As though on some signal the devil then was entering in triumph into all. For, be it that Jews pining with envy and jealousy were mad against Him, as to the soldiers, whence was it, and from what sort of cause? Is it not clear that it was the devil who was then entering in fury into the hearts of all? For indeed they made a pleasure of their insults against Him, being a savage and ruthless set. I mean that, when they ought to have been awestruck, when they ought to have wept, which even the people did, this they did not, but, on the contrary, were despiteful, and insolent; perhaps themselves also seeking to please the Jews, or it may be doing all in conformity to their own evil nature.
The insults were varied and different. Sometimes they struck that divine Head, sometimes they mocked it with the crown of thorns, sometimes they beat it with the reed—unholy and accursed men!
And the insults were different, and varied. For that Divine Head at one time they buffeted, at another they insulted with the crown of thorns, at another they smote with the reed, men unholy and accursed!
What excuse will we have after this for being upset by injuries, when Christ suffered these things? For what was done was the ultimate expression of insolence. Not just one part, but the whole entire body was subjected to insult: the head through the crown, the reed, and the beating; the face by being spit upon; the cheeks by being struck with the palms of hands; the whole body by the whipping, by being wrapped in the robe, and by the mock worship; the hand by the reed they gave him to hold instead of a scepter; the mouth again by the offering of vinegar. What could be more painful than these things? What more insulting?
What plea shall we have after this for being moved by injuries, after Christ suffered these things? For what was done was the utmost limit of insolence. For not one member, but the whole entire body throughout was made an object of insolence; the head through the crown, and the reed, and the buffeting; the face, being spit upon; the cheeks, being smitten with the palms of the hands; the whole body by the stripes, by being wrapped in the robe, and by the pretended worship; the hand by the reed, which they gave him to hold instead of a sceptre; the mouth again by the offering of the vinegar. What could be more grievous than these things? What more insulting?
What happened goes beyond all words. It was as if they were afraid they might somehow fall short in their crime. They had killed the prophets with their own hands, but killed this man through a judge's sentence, so they acted the same way in every deed. They made it the work of their own hands, condemning and sentencing him both among themselves and before Pilate, saying, "His blood be on us and on our children" (Matthew 27:25). They insulted him and mistreated him themselves, binding him, leading him away, and made themselves responsible for the cruel acts done by the soldiers. They nailed him to the cross, mocked him, spat at him, and ridiculed him. Pilate contributed nothing to this—they themselves did everything, becoming accusers, judges, executioners, and all.
For the things that were done go beyond all language. For as though they were afraid lest they should seem to fall short at all in the crime, having killed the prophets with their own hands, but this man with the sentence of a judge, so they do in every deed; and make it the work of their own hands, and condemn and sentence both among themselves and before Pilate, saying, His blood be on us and on our children, Matthew 27:25 and insult Him, and do despite unto Him themselves, binding Him, leading Him away, and render themselves authors of the spiteful acts done by the soldiers, and nail Him to the cross, and revile Him, and spit at Him, and deride Him. For Pilate contributed nothing in this matter, but they themselves did every thing, becoming accusers, and judges, and executioners, and all.
And these things are read among us when we all gather together. The grace of the Spirit has brought it about that these events are read at the full festival, when crowds of men and women are present—indeed, practically everyone—on the great eve of the Passover, when the whole world is present, and all these acts are proclaimed with a clear voice. This prevents the pagans from claiming that we display to peoples and nations only the glorious and illustrious things, such as the signs and miracles, while hiding the things that are matters of reproach. When these passages are read and made known to all, Christ is believed to be God and, besides everything else, is worshipped even because of this: that He graciously stooped so low for us as actually to suffer these things and to teach us all virtue.
And these things are read among us, when all meet together. For that the heathens may not say, that you display to people and nations the things that are glorious and illustrious, such as the signs and the miracles, but that you hide these which are matters of reproach; the grace of the Spirit has brought it to pass, that in the full festival, when men in multitude and women are present, and all, as one may say, at the great eve of the passover, then all these things should be read; when the whole world is present, then are all these acts proclaimed with a clear voice. And these being read, and made known to all, Christ is believed to be God and, besides all the rest, is worshipped, even because of this, that He vouchsafed to stoop so much for us as actually to suffer these things, and to teach us all virtue.
We should read these things continually, for the gain is indeed great, and the advantage to be obtained from them is great. When you see him both mocked through gestures and deeds, worshipped with so much derision, beaten and suffering the utmost insults, even if you are made of stone, you will become softer than any wax and will cast out of your soul all haughtiness.
These things then let us read continually; for indeed great is the gain, great the advantage to be thence obtained. For when you see Him, both by gestures and by deeds, mocked and worshipped with so much derision, and beaten and suffering the utmost insults, though thou be very stone, you will become softer than any wax, and will cast out of your soul all haughtiness.
Listen, then, to what comes next. After they had mocked Him, they led Him away to crucify Him, it is said. When they had stripped Him, they took His garments and sat down and watched Him, waiting for Him to die. They divided His garments among themselves, which is the sort of thing done in the case of very vile and despised criminals who have no one belonging to them and are in utter desolation.
Hear therefore also what follows. For after they had mocked Him, they led Him to crucify Him, it is said, and when they had stripped Him, they took His garments, and sat down and watched Him, when He should die. And they divide His garments among them, which sort of thing is done in the case of very vile and abject criminals, and such as have no one belonging to them, and are in utter desolation.
They divided the garments through which such great miracles had been done. But the garments worked no miracles now, since Christ was restraining His unspeakable power. And this was no small addition to the insult. For they dared to do all these things to Him as though He were base and abject—as I said—and the vilest of all men. They did nothing of this sort to the thieves, but to Christ they dared to do it all. And they crucified Him in the middle of them so that He might share in their reputation.
They parted the garments, by which such great miracles were done. But they wrought none now, Christ restraining His unspeakable power. And this was no small addition of insult. For as to one base and abject, as I said, and the vilest of all men; so do they dare to do all things. To the thieves at any rate they did nothing of the kind, but to Christ they dare it all. And they crucified Him in the midst of them, that He might share in their reputation.
They gave Him gall to drink, and this was to insult Him, but He would not drink it. However, another evangelist says that after tasting it, He said, "It is finished." And what does "It is finished" mean? The prophecy concerning Him was fulfilled. For it is said, "They gave me gall for my food, and for my thirst they gave me vinegar to drink." But even that evangelist does not indicate that He actually drank it, for merely tasting something is not different from not drinking—the two have one and the same meaning.
And they gave Him gall to drink, and this to insult Him, but He would not. But another says, that having tasted it, He said, It is finished. John 19:30 And what means, It is finished? The prophecy was fulfilled concerning Him. For they gave me, it is said, gall for my meat, and for my thirst they gave me vinegar to drink. But neither does that evangelist indicate that He drank, for merely to taste differs not from not drinking, but has one and the same signification.
But nevertheless their contempt does not stop even here. After they have stripped and crucified Him, and offered Him vinegar, they go still further. As they watch Him hanging on the cross, they revile Him—both they themselves and those passing by. This was more painful than everything else: that He suffered these things under the charge of being an impostor and deceiver, and as a boaster vainly pretending what He said. Therefore they crucified Him publicly, so they might make a spectacle of it in the sight of all. And therefore they did it by the hands of soldiers, so that these things being carried out even by a public tribunal, the insult might be the greater.
But nevertheless not even here does their contumely stop, but after having stripped and crucified Him, and offered Him vinegar, they proceeded still further, and beholding Him impaled upon the cross, they revile Him, both they themselves and the passers by; and this was more grievous than all, that on the charge of being an impostor and deceiver He suffered these things, and as a boaster, and vainly pretending what He said. Therefore they both crucified Him publicly, that they might make a show of it in the sight of all; and therefore also they did it by the hands of the soldiers, that these things being perpetrated even by a public tribunal, the insult might be the greater.
Yet who would not have been moved by the crowd that was following Him and mourning Him? Not these savage people. That is why He grants an answer to the crowd, but not to these men. For after doing what they wanted, they also try to damage His honor, fearing His resurrection. Therefore they say these things publicly, and they crucified thieves with Him, and wanting to prove Him a deceiver, they say, "You who destroy the temple and rebuild it in three days, come down from the cross." For since when they told Pilate to remove the accusation (this was the inscription, "The King of the Jews"), they did not prevail, but he continued saying, "What I have written, I have written," they then try through mocking Him to show that He is not a king.
2. And yet who would not have been moved by the multitude that was following Him, and lamenting Him? Nay, not these wild beasts. Wherefore also He to the multitude vouchsafes an answer, but to these men not so. For after having done what they would, they endeavor also to injure His honor, fearing His resurrection. Therefore they say these things publicly, and crucified thieves with Him, and wishing to prove Him a deceiver, they say, Thou that destroyest the temple, and buildest it in three days come down from the cross. Matthew 27:40 For since on telling Pilate to remove the accusation (this was the writing, The king of the Jews), they prevailed not, but he persevered in saying, What I have written, I have written, John 19:22 they then endeavor by their derision of Him to show that He is not a king.
That's why they said those things and also these: "If he is the king of Israel, let him come down now from the cross. He saved others, but he cannot save himself" (Matthew 27:42), intending by this to discredit even his former miracles. And again, "If he is Son of God, and he will have him, let him save him."
Wherefore they said those things, and also these. If He is the king of Israel, let Him come down now from the cross. He saved others, Himself He cannot save, Matthew 27:42 aiming hereby to bring discredit even on His former miracles. And again, If He be Son of God, and He will have Him, let Him save Him.
How vile, how utterly vile! What then—were the prophets not prophets, and the righteous men not righteous, simply because God did not rescue them from their dangers? Indeed they were, even though they suffered these things. What then could match your foolishness? For if the coming of dangers upon them did not damage their honor in your eyes, how much more, in the case of this man, was it wrong for you to take offense, when both by what He did and by what He said, He was constantly correcting this mistaken notion of yours beforehand?
O execrable; most execrable! What, were not the prophets prophets, nor the righteous men righteous, because God rescued them not out of their dangers. Nay surely they were, though suffering these things. What then could be equal to your folly? For if the coming of the dangers upon them did not injure their honor with you, how much more in the case of this man, was it wrong for you to be offended, when both by what He did, by what He said, He was ever correcting beforehand this suspicion of yours.
Yet in spite of all this, even when these things were said and done, they accomplished nothing, not even at that very moment. In fact, the thief who was corrupt in such great wickedness and who had spent his entire life in murders and robberies—when these things were being said, he then confessed Him and spoke of a kingdom, and the people mourned for Him. And yet the things that happened seemed to testify to the opposite in the eyes of those who did not understand the mysterious dispensations, that He was weak and powerless. Nevertheless, truth prevailed even through these contrary circumstances.
Yet nevertheless, even when these things were said and done, they prevailed nothing, not even at the very time. At any rate, he, who was depraved in such great wickedness, and who had spent his whole life in murders and house-breakings, when these things were being said, then confessed Him, and made mention of a kingdom, and the people bewailed Him. And yet the things that were done seemed to testify the contrary in the eyes of those who knew not the mysterious dispensations, that He was weak and of no power, nevertheless truth prevailed even by the contrary things.
Hearing these things, then, let us arm ourselves against all rage and all anger. If you feel your heart swelling with anger, make the sign of the cross over your chest. Call to mind one of the things that happened then, and you will cast out all rage like dust through remembering what was done. Consider the words and the actions. Consider that He is Lord and you are a servant. He is suffering for you, you for yourself. He is suffering on behalf of those who had received benefits from Him and then crucified Him, you on behalf of yourself. He is suffering on behalf of those who had mistreated Him, you often at the hands of those you have wronged. He is suffering in the sight of the whole city—or rather, the whole nation of the Jews, both foreigners and those from the country—before whom He spoke those merciful words, but you in the presence of few. And what was more insulting to Him is that even His disciples abandoned Him. For those who had previously paid attention to Him had deserted Him, but His enemies and foes, having gotten Him in their midst on the cross, insulted, reviled, mocked, derided, and scoffed at Him—Jews and soldiers from below, thieves on either side from above. Indeed, both thieves insulted and reproached Him. How then does Luke say that one rebuked the other? Both things happened, for at first both reproached Him, but afterward one no longer did so. So that you would not think this had been done by any prior arrangement, or that the thief was not really a thief, by his insolence the text shows you that even upon the cross he was a thief and an enemy, and yet was instantly changed.
Hearing then these things, let us arm ourselves against all rage, against all anger. Should thou perceive your heart swelling, seal your breast setting upon it the cross. Call to mind some one of the things that then took place, and you will cast out as dust all rage by the recollection of the things that were done. Consider the words, the actions; consider that He is Lord, and thou servant. He is suffering for you, thou for yourself; He in behalf of them who had been benefited by Him and had crucified Him, thou in behalf of yourself; He in behalf of them who had used Him despitefully, thou oftentimes at the hands of them who have been injured. He in the sight of the whole city, or rather of the whole people of the Jews, both strangers, and those of the country, before whom He spoke those merciful words, but thou in the presence of few; and what was more insulting to Him, that even His disciples forsook Him. For those, who before paid Him attention, had deserted Him, but His enemies and foes, having got Him in the midst of themselves on the cross, insulted, reviled, mocked, derided, scoffed at Him, Jews and soldiers from below, from above thieves on either side: for indeed the thieves insulted, and upbraided Him both of them. How then says Luke that one rebuked? Luke 23:40 Both things were done, for at first both upbraided Him, but afterwards one did so no more. For that you might not think the thing had been done by any agreement, or that the thief was not a thief, by his insolence he shows you, that up on the cross he was a thief and an enemy, and at once was changed.
Thinking about all these things, then, exercise self-control. For what do you suffer that compares to what your Lord suffered? Were you publicly humiliated? But not like these things. Are you mocked? Yet not your whole body, not while being scourged and stripped like this. And even if you were struck in the face, it was not like this.
Considering then all these things, control yourself. For what do you suffer like what your Lord suffered? Were you publicly insulted? But not like these things. Are you mocked? Yet not your whole body, not being thus scourged, and stripped. And even if you were buffeted, yet not like this.
And on top of that, please consider: by whom these things were done, and for what reason, and when, and who He was. And the most painful thing is that even though these things were happening, no one objected, no one condemned what was being done. Instead, everyone actually approved and joined in mocking Him and jeering at Him. They insulted Him as a boaster, an impostor, and a deceiver who couldn't demonstrate through His actions the things He claimed. But He remained silent through it all, providing us with the most powerful examples of patient endurance.
3. And add to this, I pray you, by whom, and wherefore, and when, and who it was; and (the most grievous matter) that these things being done, no one found fault, no one blamed what was done, but on the contrary all rather approved, and joined in mocking Him and in jeering at Him; and as a boaster, impostor, and deceiver, and not able to prove in His works the things that He said, so did they revile Him. But He held His peace to all, preparing for us the most powerful incentives to long suffering.
But we, though we hear such things, are not patient even with servants. Instead we rush about and kick worse than wild donkeys when we are personally injured, being savage and inhuman. Yet we don't care much about injuries against God. We have the same attitude toward our friends too: if someone bothers us, we can't bear it; if someone insults us, we become more savage than wild beasts—we who read these things every day. A disciple betrayed Him, the rest abandoned Him and fled, those who had received benefits from Him spat at Him, the high priest's servants struck Him with their palms, the soldiers beat Him, those passing by mocked Him and insulted Him, the thieves accused Him. And to no one did He say a word, but overcame all through silence, teaching you through His actions that the more meekly you endure, the more you will prevail over those who do you evil, and you will be admired by everyone. For who will not admire someone who patiently endures the insults he receives from those who mistreat him? Even if someone suffers justly, if he endures the evil meekly, most people will consider him to suffer unjustly. Likewise, even if someone suffers unjustly, if he is violent, he will be suspected of suffering justly and will become an object of ridicule, being dragged captive by his anger and losing his own nobility. For such a person must not be called even a free man, even if he is master over ten thousand servants.
But we, though hearing such things, are not patient so much as to servants, but we rush and kick worse than wild asses, with respect to injuries against ourselves, being savage and inhuman; but of those against God not making much account. And with respect to friends too we have the same disposition; should any one vex us, we bear it not; should he insult us, we are savage more than wild beasts, we who are reading these things every day. A disciple betrayed Him, the rest forsook Him and fled, they that had been benefited by Him spat at Him, the servants of the high priest smote Him with the palm of the hand, the soldiers buffeted Him; they that passed by jeered Him and reviled Him, the thieves accused Him; and to no man did He utter a word, but by silence overcame all; instructing you by His actions, that the more meekly you shall endure, the more will you prevail over them that do you evil, and will be an object of admiration before all. For who will not admire him that endures with forbearance the insults he receives from them that are using him despitefully? For even as, though any man suffer justly, yet enduring the evil meekly, he is considered by the more part to suffer unjustly; so though one suffer unjustly, yet if he be violent, he will get the suspicion of suffering justly, and will be an object of ridicule, as being dragged captive by his anger, and losing his own nobility. For such a one, we must not call so much as a freeman, though he be lord over ten thousand servants.
But did someone really provoke you? What difference does that make? Self-control should be shown precisely at such times, since we see that even wild animals are gentle when no one is bothering them—they are not always savage, but only when someone stirs them up. So if we are only calm when no one is provoking us, what advantage do we have over them? For wild animals often have just cause for their anger and much excuse, since they are roused by being stirred and goaded. Besides, they lack reason and have savageness in their nature.
But did some person exceedingly provoke you? And what of that? For then should self-control be shown, since when there is no one to vex, we see even the wild beasts gentle; for neither are they always savage, but when any one rouses them. And we therefore, if we are only then quiet, when there is no one provoking us, what advantage have we over them. For they are both oftentimes justly indignant, and have much excuse, for by being stirred and goaded are they roused, and besides these things they are devoid of reason, and have savageness in their nature.
But where, I ask you, can you find a reason for being savage and fierce? What hardship have you endured? Have you been robbed? For this very reason you should endure it, so as to gain more abundantly. But were you deprived of reputation? And what of that? Your condition is in no way made worse by this, if you practice self-control. But if you have suffered no wrong, why are you angry with someone who has done you no harm, but has even benefited you? For those who honor us make those who are not watchful all the more vain; but those who insult and despise us make those who pay attention to themselves more steadfast. For the careless are more injured by being honored than by being insulted. And the one group of people, if we are sober, become for us sources of self-control, but the others stir up our pride, they fill us with boastfulness, vainglory, folly, they make our soul the weaker.
But whence, I pray you, can you find a plea for being savage and fierce? What hardship have you suffered? Have you been robbed? For this self-same reason should you endure it, so as to gain more amply. But were you deprived of character? And what is this? Your condition is in no way worsened by this, if you practise self-command. But if you suffer no grievance, whence are you angry with him that has done you no harm, but has even benefited you? For they who honor, make them that are not watchful the more vain; but they who insult and despise render those that take heed to themselves more steadfast. For the careless are more injured by being honored than by being insulted. And the one set of persons, if we be sober, become to us authors of self-control, but the others excite our pride, they fill us with boastfulness, vainglory, folly, they make our soul the feebler.
Fathers demonstrate this truth—they don't flatter their own children as much as they correct them, fearing that praise might harm them. Teachers use the same approach with their students. So if we're going to avoid anyone, it should be those who flatter us rather than those who insult us. Flattery brings greater harm than insult to those who don't pay attention, and this feeling is harder to control than anger at insults. The reward is also far greater from enduring insults, and the admiration is greater too. Indeed, it's more worthy of admiration to see someone insulted and remain unmoved than to see someone beaten and struck without falling.
And to this fathers bear witness, who do not flatter their own children so much as they chide them, fearing lest from the praise they should receive any harm, and their teachers use the same remedy to them. So that if we are to avoid any one, it should be those that flatter us rather than those that insult us; for this bait brings greater mischief than insult to them, who do not take heed, and it is more difficult to control this feeling than that. And the reward too is far more abundant from thence, and the admiration greater. For indeed it is more worthy of admiration to see a man insulted, and not moved, than beaten and smitten, and not falling.
And how is it possible not to be moved? someone may ask. Has anyone insulted you? Place the sign upon your breast, call to mind all the things that were done then, and all is quenched. Do not consider only the insults, but also whether any good has ever been done to you by the one who has insulted you, and immediately you will become meek. Or rather, consider before all things the fear of God, and soon you will be mild and gentle.
And how is it possible not to be moved? One may say. Hath any one insulted you? Place the sign upon your breast, call to mind all the things that were then done; and all is quenched. Consider not the insults only, but if also any good has been ever done unto you, by him that has insulted you, and straightway you will become meek, or rather consider before all things the fear of God, and soon you will be mild and gentle.
Take lessons about these matters from your own servants as well. When you see yourself insulting someone but your servant remaining silent, recognize that it is possible to practice self-control, and condemn yourself for being violent. In the very moment you are offering insults, learn not to insult, and then you will not be upset even when you yourself are insulted. Remember that the person who is insolent is out of his mind and mad, and you will not feel indignant when insulted, just as when demon-possessed people strike us, we are not provoked but rather pity them. Do the same thing: pity the person who is insolent to you, for he is held captive by a terrible monster—rage—by a grievous demon—anger. Free him, since he is under the power of a grievous demon and is quickly heading toward ruin. This disease is so severe that it does not even need time to destroy the one who is seized by it. This is why someone said, "The sway of his fury shall be his fall" (Sirach 1:22), showing above all its tyranny by the fact that in a short time it works great evils and does not need to remain with us long. If, in addition to its strength, it were also likely to last, it would indeed be hard to resist.
4. Together with these things even from your own servants take a lesson concerning these matters; and when you see yourself insulting, but your servant holding his peace, consider that it is possible to practise self-control, and condemn yourself for being violent; and in the very time of offering insults learn not to insult; and thus not even when insulted, will you be vexed. Consider that he who is insolent is beside himself and mad, and you will not feel indignant, when insulted, since the possessed strike us, and we, so far from being provoked, do rather pity them. This do thou also; pity him that is insolent to you, for he is held in subjection by a dreadful monster, rage, by a grievous demon, anger. Set him free as he is wrought upon by a grievous demon, and going quickly to ruin. For so great is this disease as not to need even time for the destruction of him that is seized with it. Wherefore also one said, The sway of his fury shall be his fall; Sirach 1:22 by this most of all showing its tyranny, that in a short time it works great ills, and needs not to continue long with us, so that if in addition to its strength it were apt to last, it would indeed be hard to strive against.
I want to show you what kind of person someone is when they insult others, and what kind of person practices self-control. I want to lay bare before you the soul of each one. You will see that one is like a sea tossed by a storm, while the other is like a harbor free from disturbance. The harbor is not disturbed by these evil blasts but easily calms them. Those who insult others do everything they can to make it sting. When they fail in that aim, even they become peaceful and go away corrected. It is impossible for an angry person not to condemn himself completely, just as it is impossible for someone who is not angry to condemn himself. Even if it is necessary to retaliate, it is possible to do this without anger—and it would be easier and wiser than doing it with anger—and to feel no pain. If we are willing, good things will come from ourselves, and with the grace of God we will be sufficient for our own safety and honor.
I should like to show what the man is who insults, what he that practises self-control, and to bring nakedly before you the soul of the one and the other. For you should see the one like a sea tost with a tempest, but the other like a harbor free from disturbance. For it is not disturbed by these evil blasts, but puts them to rest easily. For indeed they who are insulting, do everything in order to make it sting. When then they fail of that hope, even they are thenceforth at peace, and go away amended. For it is impossible that a man, who is angry, should not utterly condemn himself, even as on the other hand it is impossible for one who is not angry to be self-condemned. For though it be necessary to retaliate, it is possible to do this without anger (and it were more easy and more wise than with anger) and to have no painful feeling. For if we be willing, the good things will be from ourselves, and we shall be with the grace of God sufficient for our own safety and honor.
Why do you seek honor from another person? Honor yourself, and no one will be able to insult you. But if you dishonor yourself, even though everyone else honors you, you will not be honored. For just as no one else can put us in a bad condition unless we first put ourselves in that condition, so too no one else can shame us unless we first insult ourselves.
For why do you seek the glory that comes from another? Do thou honor yourself, and no one will be able to insult you; but if you dishonor yourself, though all should honor you, you will not be honored. For like as, unless we put ourselves in an evil state, no one else puts us in such a state; even so unless we insult ourselves, no one else can put us to shame.
Let someone be great and worthy of admiration, and let everyone call him an adulterer, a thief, a tomb robber, a murderer, and a criminal. If he is neither upset nor angry, and is not conscious in himself of any of these crimes, what disgrace does he suffer? None. What if many people hold such an opinion of him? Even then he is not disgraced. Rather, they bring shame upon themselves by judging someone to be what he is not. Tell me, if someone thinks the sun is dark, does he bring a bad reputation on that heavenly body, or on himself? Surely on himself, earning for himself the reputation of being blind or insane. In the same way, those who consider wicked people good, and those who make the opposite mistake, disgrace themselves.
For let any man be great and worthy of admiration, and let all men call him an adulterer, a thief, a violater of tombs, a murderer, a robber, and let him be neither provoked or indignant, nor be conscious to himself of any of these crimes, what disgrace will he thence undergo? None. What then, you may say, if many have such an opinion of him? Not even so is he disgraced, but they bring shame upon themselves, by accounting one, who is not such, to be such. For tell me, if any one think the sun to be dark, does he bring an ill name on that heavenly body, or on himself? Surely on himself, getting himself the character of being blind or mad. So also they that account wicked men good, and they that make the opposite error, disgrace themselves.
Therefore we should take great care to keep our conscience clear and to give no opportunity for anyone to accuse us or to suspect us of evil. But if others choose to act foolishly even when we conduct ourselves this way, we should not worry too much or be grieved by it. For a person who has the reputation of being wicked but is actually good suffers no harm in terms of what he truly is. But the person who has suspected another person wrongly and without cause receives the greatest harm. On the other hand, a wicked person who is thought to be good will gain nothing from this, but will face a heavier judgment and be led into greater carelessness. For when someone is wicked and is suspected of it, he may perhaps be humbled and acknowledge his sins. But when he escapes detection, he becomes hardened and insensible. For if offenders are hardly stirred to repentance even when everyone accuses them, when will those living in vice be able to open their eyes if no one accuses them—or worse, if some even praise them? Do you hear that Paul also blames the Corinthians for this very thing—that far from allowing the man guilty of fornication to acknowledge his own sin, they instead applauded and honored him, and by doing so urged him on in vice? Therefore, I beg you, let us ignore the suspicions of the crowd, their insults and their honors, and let us be diligent about this one thing only: that we be conscious of no evil in ourselves and that we do not dishonor ourselves. For in this way, both here and in the world to come, we shall enjoy great glory, which may God grant we all attain, by the grace and love toward mankind of our Lord Jesus Christ, to whom be glory world without end. Amen.
Wherefore we ought to give the greater diligence, to keep our conscience clear, and to give no handle against ourselves, nor matter for evil suspicion; but if others will be mad, even when this is our disposition, not to care very much, nor to grieve. For he that has got the character of a wicked man, being a good man, is in no degree thereby hurt as regards his being such as he is; but he that has been suspecting another vainly and causelessly, receives the utmost harm; as, on the other hand, the wicked man, if he be supposed to be the contrary, will gain nothing thence, but will both have a heavier judgment, and be led into greater carelessness. For he that is such and is suspected thereof, may perhaps be humbled, and acknowledge his sins; but when he escapes detection, he falls into a state past feeling. For if, while all are accusing them, offenders are hardly stirred up to compunction, when so far from accusing them, some even praise them, at what time will they who are living in vice be able to open their eyes? Do you hear that Paul also blames for this, that the Corinthians (so far from permitting him that had been guilty of fornication, to acknowledge his own sin), applauding and honoring him, did on the contrary urge him on in vice thereby? Wherefore, I pray, let us leave the suspicions of the multitude, their insults and their honors, and let us be diligent about one thing only, that we be conscious to ourselves of no evil thing, nor insult our own selves. For so both here, and in the world to come, we shall enjoy much glory, unto which God grant we all may attain, by the grace and love towards man of our Lord Jesus Christ, to whom be glory world without end. Amen.