Matt. XXVII. 62-64.

“Now the next day, that followed the day of the preparation, the chief priests and Pharisees came together unto Pilate, saying, Sir, we remember that that deceiver said, while He was yet alive,³¹³³

3133[ὅτι is inserted at this point (but not in the subsequent citation). There are no other variations. R.V., “Now on the morrow which is the day after the Preparation, the chief priests and the Pharisees were gathered together,” etc.—R.]

3134[R.V. omits “will.”]

3135[R.V., “will be.”]

Everywhere deceit recoils upon itself, and against its will supports the truth. And observe. It was necessary for it to be believed that He died, and that He rose again, and that He was buried, and all these things are brought to pass by His enemies. See, at any rate, these words bearing witness to every one of these facts. “We remember,” these are the words, “that that deceiver said, when He was yet alive,” (He was therefore now dead), “After three days I rise again. Command therefore that the sepulchre be sealed,” (He was therefore buried), “lest His disciples come and steal Him away.” So that if the sepulchre be sealed, there will be no unfair dealing. For there could not be. So then the proof of His resurrection has become incontrovertible by what ye have put forward. For because it was sealed, there was no unfair dealing. But if there was no unfair dealing, and the sepulchre was found empty, it is manifest that He is risen, plainly and incontrovertibly. Seest thou, how even against their will they contend for the proof of the truth?

But mark thou, I pray thee, the disciples’ love of truth, how they conceal from us none of the things that are said by His enemies, though they use opprobrious language. Behold, at any rate, they even call Him a deceiver, and these men are not silent about that.

But these things show also their savageness (that not even at His death did they let go their anger), and these men’s simple and truthful disposition.

But it were worth while to inquire concerning that point also, where He said, “After three days I rise again?” For one would not find this thus distinctly stated,³¹³⁶

3136Not to the Jews, for it was often plainly declared to the disciples, as St. Chrysostom himself observes a little further on.

What then saith Pilate? “Ye have a watch; make it as sure as ye can. And they made it sure, sealing the sepulchre, and setting the watch.”³¹³⁷

3137Matt. xxvii. 65, 66. [The only peculiarity is indicated in the above rendering; for “made the sepulchre sure, sealing the stone.” R.V., “guard” for “watch,” and “the guard being with them.”—R.]

Seest thou how they labor for the truth against their will? For they themselves came to Pilate, themselves asked, themselves sealed, setting the watch, so as to be accusers, and refuters one of another. And indeed when should they have stolen Him? on the Sabbath? And how? for it was not lawful so much as to go out.³¹³⁸

3138Exod. xvi. 29.

For in what were they confident? In the shrewdness of their reasonings? Nay of all men they were the most unlearned. But in the abundance of their possessions? Nay, they had neither staff nor shoes. But in the distinction of their race? Nay, they were mean, and of mean ancestors. But in the greatness of their country? Nay, they were of obscure places. But in their own numbers? Nay, they were not more than eleven, and they were scattered abroad. But in their Master’s promises? What kind of promises? For if He were not risen again, neither would those be likely to be trusted by them. And how should they endure a frantic people. For if the chief of them endured not the speech of a woman, keeping the door, and if all the rest too, on seeing Him bound, were scattered abroad, how should they have thought to run to the ends of the earth, and plant a feigned tale of a resurrection? For if he stood not a woman’s threat, and they not so much as the sight of bonds, how were they able to stand against kings, and rulers, and nations, where were swords, and gridirons, and furnaces, and ten thousand deaths day by day, unless they had the benefit of the power and grace³¹³⁹

3139ῥοπ.

2. But mark, I pray thee, their craft, how ridiculous it is. “We remember,” these are their words, “that that deceiver said, while He was yet alive, After three days I rise again.” Yet if He were a deceiver, and boastfully uttered falsehood, why are ye afraid and run to and fro, and use so much diligence? We are afraid, it is replied, lest perchance the disciples steal Him away, and deceive the multitude. And yet this has been proved to have no probability at all. Malice, however, is a thing contentious and shameless, and attempts what is unreasonable.

And they command it to be made sure for three days, as contending for doctrines, and being minded to prove that before that time also He was a deceiver, and they extend their malice even to His tomb. For this reason then He rose sooner, that they might not say that He spake falsely, and was stolen. For this, His rising sooner, was open to no charge, but to be later would have been full of suspicion. For indeed if He had not risen then, when they were sitting there, and watching, but when they had withdrawn after the three days, they would have had something to say, and to speak against it, although foolishly. For this reason then He anticipated the time. For it was meet the resurrection should take place, while they were sitting by and watching. Therefore also it was fit it should take place within the three days, since if it had been when they were passed, and the men had withdrawn, the matter would have been regarded with suspicion. Wherefore also He allowed them to seal it, as they were minded, and soldiers sat around it.

And they cared not about doing these things, and working on a Sabbath day, but they looked to one object only, their own wicked purpose, as though by that they were to succeed; which was a mark of extreme folly, and of fear now greatly dismaying them. For they who seized Him, when living, are afraid of Him when dead. And yet if He had been a mere man, they had reason to have taken courage. But that they might learn, that when living also He endured of His own will, what He did endure; behold, both a seal, a stone, and a watch, and they were not able to hold Him. But there was one result only, that the burial was published, and the resurrection thereby proved. For indeed soldiers sat by it, and Jews are on the watch.

“But in the end of the Sabbath,³¹⁴⁰

3140[R.V., “Now late on the Sabbath day.”]

3141[The only textual variation is the addition of το μνημεου. The R.V. omits “from the door of the tomb,” and renders “rolled away,” to distinguish from Mark xvi. 4.—R.]

3142Chap. xxviii. 1–3.

After the resurrection came the angel. Wherefore then came he, and took away the stone? Because of the women, for they themselves had seen Him then in the sepulchre.³¹⁴³

3143[εδον, “saw,” i.e., when He was buried.—R.]

3144Matt. xxviii. 5. [The emphatic ὑμε occurs in the Greek of the New Testament passage.—R.]

Having delivered them then from the fear both by his words, and by his appearance (for his form he showed bright, as bearing such good tidings), he went on to say, “I know that ye seek Jesus the Crucified.”³¹⁴⁵

3145[τν σταυρωμνον .]

“He is risen.”³¹⁴⁶

3146Matt. xxviii. 6.

3147[This agrees with the reading of the two oldest New Testament mss. So R.V. margin.—R.]

3148Matt. xxviii. 7. [Abridged.]

“And they departed from the sepulchre with fear and joy.”³¹⁴⁹

3149Matt. xxviii. 8. [The word “great” is omitted.—R.]

3. Therefore after then they had departed with fear and joy, “Behold, Jesus met them, saying, All hail.” But “they held Him by the feet,”³¹⁵⁰

3150Matt. xxviii. 9. [R.V. “took hold of his feet.”]

3151Matt. xxviii. 10. [R.V. “that they depart.”]

Perchance some one of you would wish to be like them, to hold the feet of Jesus; ye can even now, and not His feet and His hands only, but even lay hold on that sacred head, receiving the awful mysteries with a pure conscience. But not here only, but also in that day ye shall see Him, coming with that unspeakable glory, and the multitude of the angels, if ye are disposed to be humane; and ye shall hear not these words only, “All hail!” but also those others, “Come ye blessed of my Father, inherit the kingdom prepared for you before the foundation of the world.”³¹⁵²

3152Matt. xxv. 34.

Be ye therefore humane, that ye may hear these things; and ye women, that wear gold, who have looked on the running of these women, at last, though late, lay aside the disease of the desire for golden ornaments. So that if ye are emulous of these women, change the ornaments which ye wear, and clothe yourselves instead with almsgiving. What is the use, I pray you, of these precious stones, and of the garments spangled with gold? “My soul,” you say, “is glad, and is pleased with these things.” I asked thee the profit, but thou tellest me the hurt. For nothing is worse than being taken up with these things, and delighting in them, and being riveted to them. For more bitter is this grievous slavery, when any one finds delight even in being a slave. For in what spiritual matter will she ever be diligent as she ought; when will she laugh to scorn, as she should, the things of this world, who thinks it a worthy matter for joy, that she hath been chained in gold? For he that continues in prison, and is pleased, will never desire to be set free; as indeed neither will this woman; but as having become a kind of captive to this wicked desire, she will not endure so much as to hear spiritual language with becoming desire and diligence, much less to engage in such work.

What then is the profit of these ornaments and this luxury? I pray thee. “I am pleased with them,” thou sayest. Again thou hast told of the hurt and the ruin. “But I enjoy also,” thou sayest, “much honor from the beholders.” And what is this? This is the occasion of another destruction, when thou art lifted up to haughtiness, to arrogance. Come now, since thou hast not told me of the profit, bear with me while I tell thee of the mischiefs. What then are the mischiefs resulting therefrom? Anxiety, which is greater than the pleasure. Wherefore many of the beholders, these I mean of the grosser sort, derive more pleasure from it than she who wears the gold. For thou indeed deckest thyself with anxiety, but they, without this, feast their eyes.

Moreover, there are other things again, the debasing of the soul, the being looked upon with envy on all sides. For the neighboring women stung by it, arm themselves against their own husbands, and stir up against thee grievous wars. Together with these things, the fact that all one’s leisure and anxiety are spent on this object, that one doth not apply one’s self earnestly to spiritual achievements; that one is filled with haughtiness, arrogance, and vainglory; that one is riveted to the earth, and loses one’s wings, and instead of an eagle, becometh a dog or a swine. For having given up looking up into Heaven, and flying thither, thou bendest down to the earth like the swine, being curious about mines and caverns, and having an unmanly and base soul. But dost thou, when thou appearest, turn towards thee the eyes of them at the market-place? Well then; for this very reason, thou shouldest not wear gold, that thou mayest not become a common gazing stock, and open the mouths of many accusers. For none of those whose eyes are toward thee admireth thee, but they jeer at thee, as fond of dress, as boastful, as a carnal woman. And shouldest thou enter into a church, thou goest forth, without getting anything but countless leers, and revilings, and curses, not from the beholders only, but also from the prophet. For straightway Isaiah,³¹⁵³

3153Isa. iii. 16; 24 [LXX.]

31541 Tim. ii. 9.

These things for thy gorgeous array. For not to them only are these words addressed, but to every woman that doeth like them. And Paul again with him stands as an accuser, telling Timothy to charge the women, “not to adorn themselves with braided hair, or gold, or pearls, or costly array.”³¹⁵⁵

3155εσαγωγα.

4. Consider at any rate how many hungry bellies thou passest by with this array, how many naked bodies with this satanical display. How much better to feed hungry souls, than to bore through the lobes of thy ears, and to hang from them the food of countless poor for no purpose or profit. What? is to be rich a commendation? What? is to wear gold a praise? Though it be from honest earnings that these things are put on you, even so what thou hast done is a very heavy charge against thee; but when it is moreover from dishonesty, consider the exceeding greatness of it.

But dost thou love praises and honor? Strip thyself therefore of this ridiculous clothing, and then all will admire thee; then shalt thou enjoy both honor and pure pleasure; since now at any rate thou art overwhelmed with jeers, working for thyself many causes of vexation arising out of these things. For should any of these things be missing, consider how many are the evils that have their birth therefrom, how many maidservants are beaten, how many men put to trouble, how many led to execution, how many cast into prison. And trials arise hence, and actions, and countless curses and accusations against the wife from the husband, against the hus band from her friends, against the soul from itself. “But it will not be lost.” In the first place, this is not easy to secure, but even if it be kept safe constantly, yet by being kept, it occasions much anxiety and care and discomfort, and no advantage.

For what kind of profit arises from hence to the house? What advantage to the woman herself who wears it? No advantage indeed, but much unseemliness, and accusation from every quarter? How wilt thou be able to kiss Christ’s feet, and cling to them, when thus dressed? From this adorning He turneth away. For this cause He vouchsafed to be born in the house of the carpenter, or rather not even in that house, but in a shed, and a manger. How then wilt thou be able to behold Him, not having beauty that is desirable in His eyes, not wearing the array that is lovely before Him, but what is hateful. For he that cometh unto Him must not deck himself out with such garments, but be clothed with virtue.

Consider what after all these jewels are. Nothing else than earth and ashes. Mix water with them, and they are clay. Consider and be ashamed to make clay thy master, forsaking all, and abiding by it, and carrying and bearing it about, even when thou enterest into a church, when most of all thou oughtest to flee from it. For neither for this cause was the church built, that thou shouldest display therein these riches, but spiritual riches. But thou, as though thou wert entering into a pompous procession, thus deckest thyself out on every side, imitating the women on the stage, even so dost thou carry about in profusion that ridiculous mass.

Therefore, I tell thee, thou comest for mischief to many, and when the congregation is dismissed, in their houses, at their tables, one may hear the more part describing these things. For they have left off saying, thus and thus said the prophet and the apostle, and they describe the costliness of your garments, the size of your precious stones, and all the other unseemliness of them that wear these things.

This makes you backward in almsgiving, and your husbands. For one of you would not readily consent to break up one of these ornaments to feed a poor man. For when thou wouldest choose even thyself to be in distress rather than to behold these things broken to pieces, how shouldest thou feed another at the cost of them?

For most women feel towards these things, as to some living beings, and not less than towards their children. “God forbid,” thou sayest. Prove me this then, prove it by your works, as now at least I see the contrary. For who ever of those that are completely taken captive, by melting down these things, would rescue a child’s soul from death? And why do I say a child’s? Who hath redeemed his own soul thereby, when perishing? Nay, on the contrary, the more part even set it to sale for these things every day. And should any bodily infirmity take place, they do everything, but if they see their soul depraved, they take no such pains, but are careless both about their children’s soul, and their own soul, in order that these things may remain to rust with time.

And whilst thou art wearing jewels worth ten thousand talents, the member of Christ hath not the enjoyment so much as of necessary food. And whereas the common Lord of all hath imparted to all alike of heaven, and of the things in Heaven, and of the spiritual table, thou dost not impart to Him even of perishing things, on purpose that thou mayest continue perpetually bound with these grievous chains.

Hence the countless evils,³¹⁵⁶

3156[The Oxford translator inserts here “hence the jealousies,” but there is no corresponding phrase in the Greek text.—R.]

3157πτερο.

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