But they said, Not on the feast day, lest there be an uproar among the people.
All Commentaries on Matthew 26:5 Go To Matthew 26
John Chrysostom
AD 407
What did they consult together? That they might seize Him secretly, or that they might put Him to death? Both; for they feared the people. Wherefore also they waited for the feast to be past; for they said, Not on the feast day. For the devil, lest he should make the passion conspicuous, was not willing it should take place at the passover; but they, lest there should be an uproar. Mark them then ever fearing, not the ills from God, neither lest any greater pollution should arise to them from the season, but in every case the ills from men.
Yet for all this, boiling with anger, they changed their purpose again. For though they had said, Not at the feast time; when they found the traitor, they waited not for the time, but slew Him at the feast. But why did they take Him then? They were boiling with rage, as I said; and they expected then to find Him, and all things they did as blinded. For though He Himself made the greatest use of their wickedness for His own dispensation, they were not surely for this guiltless, but deserving of inflictions without number for their temper of mind. At least when all should be set free, even the guilty, then these men slew the guiltless, Him that had conferred on them countless benefits, and who for a time had neglected the Gentiles for their sake. But O loving-kindness! Them that were thus depraved, them that were thus froward, and full of countless evils, He again saves, and sends the apostles to be slain in their behalf, and by the apostles makes entreaty. For we are ambassadors for Christ.
Having then such patterns as these, I say not, let us die for our enemies, for we ought to do even this; but since we are too feeble for this, I say for the present, at least let us not look with an evil eye upon our friends, let us not envy our benefactors. I say not for the present, let us do good to them that evil entreat us, for I desire even this; but since you are too gross for this, at least avenge not yourselves. What is our condition, a scene, and acting? Wherefore can it be that you set yourselves directly against the acts enjoined? It is not for nought that all else has been written and how many things He did at the very cross sufficient to recall them to Him; but that you might imitate His goodness, that you might emulate His lovingkindness. For indeed He cast them to the ground, and restored the servant's ear, and discoursed with forbearance; and great miracles did He show forth, when lifted up, turning aside the sunbeams, bursting the rocks, raising the dead, frightening by dreams the wife of him that was judging Him, at the very judgment showing forth all meekness (which was of power not less than miracles to gain them over), forewarning them of countless things in the judgment hall; on the very cross crying aloud, Father, forgive them their sin. And when buried, how many things did He show forth for their salvation? And having risen again, did he not straightway call the Jews? Did He not give them remission of sins? Did He not set before them countless blessings? What can be more strange than this? They that crucified Him, and were breathing murder, after they crucified Him, became sons of God.
What can be equal to this tenderness? On hearing these things let us hide our faces, to think that we are so far removed from Him whom we are commanded to imitate. Let us at least see how great the distance, that we may at any rate condemn ourselves, for warring with these, in behalf of whom Christ gave His life, and not being willing to be reconciled to them, whom that He might reconcile He refused not even to be slain; unless this too be some expense, and outlay of money, which you object in almsgiving.
Consider of how many things you are guilty; and so far from being backward to forgive them that have injured you, you will even run unto them that have grieved you, in order that you may have a ground for pardon, that you may find a remedy for your own evil deeds.
The sons of the Greeks, who look for nothing great, have often shown self-command toward these: and thou who art to depart hence with such hopes, shrinkest, and art slow to act; and that which time effects, this you endure not to do before the time for God's law, but willest this passion to be quenched without reward, rather than for a reward? For neither, if this should have arisen from the time, will you have any advantage, but rather great will be the punishment, because, what time has effected, this the law of God persuaded you not to do.
But if you say that you burn with the memory of the insult; call to mind if any good has been done you by him that has offended you, and how many ills you have occasioned to others.
Hath he spoken ill of you, and disgraced you? Consider also that you have spoken thus of others. How then will you obtain pardon, which you bestow not on others? But have you spoken ill of no one? But you have heard men so speaking, and allowed it. Neither is this guiltless.
Will you learn how good a thing it is not to remember injuries, and how this more than anything pleases God? Them that exult over persons, justly chastised by Himself, He punishes. And yet they are justly chastised; but you should not rejoice over them. So the prophet having brought many accusations, added this also, saying, They felt nothing for the affliction of Joseph; Amos 6:6 and again, She that inhabites Enan, came not forth to lament for the place near her. And yet both Joseph (that is, the tribes that were sprung from him), and the neighbors of these others, were punished according to the purpose of God; nevertheless, it is His will that we sympathize even with these. For if we, being evil, when we are punishing a servant, if we should see one of his fellow slaves laughing, we at the same time are provoked the more, and turn our anger against him; much more will God punish them that exult over those whom He chastises. But if upon them that are chastised by God it is not right to trample, but to grieve with them, much more with them that have sinned against us. For this is love's sign; love God prefers to all things. For as in the royal purple, those are precious among the flowers and dyes, which make up this robing; so here too, these virtues are the precious ones, which preserve love. But nothing maintains love so much as the not remembering them that have sinned against us.
Why? Did not God guard the other side also? Why? Did He not drive him that has done the wrong to him that is wronged? Does He not send him from the altar to the other, and so after the reconciliation invite him to the table? But do not therefore wait for the other to come, since thus you have lost all. For to this intent most especially does He appoint unto you an unspeakable reward, that you may prevent the other, since, if you are reconciled by his entreaties, the amity is no longer the result of the divine command, but of the other party's diligence. Wherefore also you go away uncrowned, while he receives the rewards.
What do you say? Have you an enemy, and are you not ashamed? Why is not the devil enough for us, that we bring upon ourselves those of our own race also? Would that not even he had been minded to war against us; would that not even he were a devil!
Do you not know how great the pleasure after reconciliation? For what, though in our enmity it appear not great? For that it is sweeter to love him that does us wrong than to hate him, after the enmity is done away you shall be able to learn full well.
Why then do we imitate the mad, devouring one another, warring against our own flesh?
Hear even under the Old Testament, how great regard there was for this, The ways of revengeful men are unto death. One man keeps anger against another, and does he seek healing of God? Sirach 28:3 And yet He allowed, 'eye for eye,' and 'tooth for tooth,' how then does He find fault? Because He allowed even those things, not that we should do them one to another, but that through the fear of suffering, we might abstain from the commission of crime. And besides, those acts are the fruits of a short-lived anger, but to remember injuries is the part of a soul that practises itself in evil.
But have you suffered evil? Yet nothing so great, as you will do to yourself by remembering injuries. And besides, it is not so much as possible for a good man to suffer any evil. For suppose there to be any man, having both children and a wife, and let him practise virtue, and let him have moreover many occasions of being injured, as well abundance of possessions, as sovereign power, and many friends, and let him enjoy honor; only let him practise virtue, for this must be added, and let us in supposition lay plagues upon him. And let some wicked man come unto him, and involve him in losses. What then is that to him who accounts money nothing? Let him kill his children. What this to him, who learns to be wise touching the resurrection? Let him slay his wife; what is this to him who is instructed not to sorrow for them that are fallen asleep? Let him cast him into dishonor. What this to him who accounts the things present, the flower of the grass? If you will, let him also torture his body, and cast him into prison, what this to him that has learned, Though our outward man perish, yet the inward man is renewed; and that tribulation works approval?
Now I had undertaken that he should receive no harm; but the account as it proceeded has shown that he is even advantaged, being renewed, and becoming approved.
Let us not then vex ourselves with others, injuring ourselves, and rendering our soul weak. For the vexation is not so much from our neighbors' wickedness, as from our weakness. Because of this, should any one insult us, we weep, and frown; should any one rob us, we suffer the same like those little children, which the more clever of their companions provoke for nothing, grieving them for small causes; but nevertheless these too, if they should see them vexed, continue to tease them, but if laughing, they on the contrary leave off. But we are more foolish even than these, lamenting for these things, about which we ought to laugh.
Wherefore I entreat, let us let go this childish mind, and lay hold of Heaven. For indeed, Christ wills us to be men, perfect men. On this wise did Paul also command, Brethren, be not children in understanding, he says, howbeit in malice be ye children.
Let us therefore be children in malice, and flee wickedness, and lay hold on virtue, that we may attain also to the good things eternal, by the grace and love towards man of our Lord Jesus Christ, to whom be glory and might, world without end. Amen.
