Homilies on the Gospel of Matthew 83

And as they were eating, Jesus took bread, and gave thanks, and brake it, and gave it to the disciples, and said:

And He took a cup, and gave thanks, and gave it to them, saying:

This is my blood of the New Covenant, which is shed for many for the remission of sins.

Alas, how great the blindness of the traitor!

Even while partaking of the mysteries, he remained the same;

and while enjoying that most awful table, he was not changed.

And this Luke declares, saying that after this Satan entered into him — not despising the body of the Lord, but henceforth mocking the shamelessness of the traitor.

For the sin became greater on both accounts;

both that he came to the mysteries with such a purpose, and that having come he became no better, neither from fear, nor from the benefit, nor from the honour.

But Christ did not prevent him, although He knew all things;

that you may learn that He omits nothing that pertains to correction.

Therefore both before this and after this He continually reminded and restrained him, by deeds and by words, by fear and by tender care, by threatening and by honour.

But nothing removed him from that grievous disease.

Wherefore henceforth, leaving him, He reminds the disciples again through the mysteries of the slaying, and in the midst of the table discourses concerning the cross, by the continuity of the prediction making His passion easy to receive.

For if, when so many things had happened and been foretold, they were troubled, what would they not have suffered had they heard none of these things? And as they were eating, He took bread and brake it.

Why ever did He then celebrate this mystery at the time of the Passover? That you may learn from every side that He is the lawgiver of the Old Testament also, and that the things in it were for this cause foreshadowed.

For this very reason, where the type is, there He sets on the truth.

And the evening was a token of the fulness of the times, and that things had now come to their very end.

And He gives thanks, teaching us how we ought to celebrate this mystery, and showing that He goes to His passion not unwillingly, and instructing us, whatever we may suffer, to bear it thankfully, and thereby also holding out good hopes.

For if the type became deliverance from so great a bondage, much more shall the truth set free the whole world, and be delivered up for the benefit of our nature.

For this very reason neither did He deliver the mystery before this, but only when the observances of the law had henceforth to cease.

And He abolishes the very chief of their feasts, transferring them to another, most awful table, and says:

This is my body, which

And how were they not troubled on hearing this? Because He had already discoursed with them beforehand of many and great things concerning it.

Wherefore that point He no longer establishes;

for they had heard sufficiently;

but He tells the cause of the passion, namely the taking away of sins.

And He calls it the blood of the New Covenant, that is, of the promise, of the announcement, of the new law.

For this He also promised of old, and this holds together the covenant that is in the New Testament.

And as the Old Testament had sheep and calves, so this has the Lord's own blood.

And from this too He shows that He is about to die;

wherefore He also makes mention of a covenant;

and He calls to mind the former covenant as well;

for indeed that one too had been inaugurated by blood.

And again He tells the cause of His death:

'Which is shed for many for the remission of sins.'

And He says, 'This do in remembrance of Me.'

Do you see how He leads them out of the Jewish customs and sets them apart from them? For just as you were doing that, He says, in remembrance of the wonders in Egypt, so also do this in remembrance of Me.

That blood was shed for the salvation of the firstborn; this blood for the remission of the sins of the whole world.

'For this is My blood,' He says, 'which is shed for the remission of sins.'

And this He said, thereby at the same time showing that His Passion and the cross are a mystery, and through this again comforting His disciples.

And just as Moses says, 'This shall be to you a memorial for ever,'

so also He Himself says, 'In remembrance of Me, until I come.'

For this reason too He says, 'With desire I have desired to eat this passover;'

that is, to deliver to you the new things, and to give a passover according to which I am about to make you spiritual.

For lest, hearing these things, they should say, 'What then? Do we drink blood and eat flesh?' and be troubled at that moment—

(for indeed when He was setting in motion the discourses concerning these matters, many were offended even at the very words); therefore, that they might not then be troubled either, He first did this Himself, leading them without disturbance into the communion of the mysteries.

For this reason He Himself drank His own blood.

'Must we then keep the old rite as well?' one says.

For it was on this account that He said, 'This do,' that He might lead them away from that.

For if this brings about the remission of sins, as indeed it does, that other is henceforth superfluous.

Therefore, as in the case of the Jews, so also here He bound up the memorial of the benefit with the mystery, thereby stopping the mouths of the heretics.

For when they say, 'Whence is it plain that Christ was sacrificed?' we, together with the other proofs, silence them also from the mysteries.

For if Jesus did not die, of what are the rites that are celebrated the symbols? Section 2.

Do you see how great was the care taken, that we should always be reminded that He died for us? For since those of the party of Marcion and Valentinus and Manichaeus were to arise, denying this dispensation, He continually reminds us of the Passion even through the mysteries, so that no one might be led astray;

at once saving and at once instructing us through that sacred table.

For indeed this is the chief of all the good things.

Wherefore Paul also turns this over again and again.

Then, since He had delivered it, He says:

'I will not drink henceforth of this fruit of the vine, until that day when I drink it new with you in the kingdom of My Father.'

For since He had discoursed to them concerning His Passion and the cross, He again introduces the word concerning the resurrection, having brought a kingdom into their midst as a reminder, and having thus named His own resurrection.

And for what reason did He drink after He had risen? That the grosser sort might not suppose the resurrection to be a mere appearance.

For the many used to set down this as a proof of the resurrection.

Wherefore the apostles also, in persuading them concerning the resurrection, said this:

'We who ate and drank with Him.'

Making it plain, then, that they should see Him risen in glory, and that He would be with them again, and that they themselves would bear witness to the things that came to pass, both by sight and by deeds, He says:

'Until I drink it new with you'—while you bear witness.

'For you shall see Me risen.'

But what does 'new' mean? In a new manner, that is, in a strange way—not having a passible body, but henceforth an immortal and incorruptible one, and one that has no need of food.

He both ate and drank after the resurrection—not from need.

For His body no longer had any need of these things;

but it was for a full assurance of the resurrection.

And why, when He had risen, did He drink not water but wine? It was to pluck up by the roots yet another wicked heresy.

For since there are some who in the mysteries make use of water, He showed that both when He delivered the mysteries He delivered wine, and when after His resurrection He set before them a plain table apart from the mysteries He made use of wine, saying, 'Of the fruit of the vine.'

But the vine produces wine, not water.

And when they had sung a hymn, they went out to the Mount of Olives.

Let those give heed who, like swine, eating without restraint, kick against the material table and rise up in drunkenness, when they ought to give thanks and end in a hymn.

Give heed, as many of you as do not wait again for the final prayer of the mysteries;

for this prayer is a symbol of that hymn.

He gave thanks before He gave to His disciples, that we too may give thanks.

He gave thanks and sang a hymn after He had given, that we too may do this very thing.

But why does He go out to the mountain? Making Himself manifest to be taken, that He might not seem to be hiding Himself.

For He hastened to come to the place that was familiar also to Judas.

You will all be made to stumble because of Me.

Then He speaks a prophecy also;

I will strike the shepherd, and the sheep will be scattered;

at once persuading them ever to give heed to the Scriptures, and at the same time showing that He was being crucified according to the will of God, and proving from every side that He was not alien to the Old Testament, nor to the God proclaimed therein, and that what was happening was a dispensation, and that the prophets from of old had foretold all that was in the matter, so that they might also take very great courage concerning the more hopeful things to come.

And He teaches them to know which the disciples were before the cross, and which they were after the cross.

For those who at His crucifixion were not even able to stand their ground, these after His death became vehement and stronger than adamant.

And this very thing is itself a proof of His death, namely the flight of the disciples and their cowardice.

For if, when so many things both happened and were spoken, there are still some who are shameless and say that He was not crucified;

if none of these things had come to pass, into what depths of lawlessness would they not have fallen? For this very reason He confirms the account of His death not only through His own sufferings, but also through what happened among the disciples, and through the mysteries, putting to shame on every side those who are sick with the disease of Marcion.

For this reason too He permits the chief of them to deny Him.

But if He was not bound, nor crucified, whence came so great a fear both upon him and upon the rest? Yet He did not leave them to remain amid these gloomy things, but what does He say? 'But after I have been raised, I will go before you into Galilee.'

For He does not appear at once from heaven, nor does He go away into some distant country, but among that very nation in which He was crucified, in almost the very same regions, so that from this too they might be assured that the very One who was crucified was also the One who rose, and thus the more greatly comfort them in their sorrow.

For this reason too He said, 'In Galilee,' that being delivered from the fear of the Jews, they might believe what was spoken.

But Peter answered and said,

Though all shall be made to stumble because of You, yet I will never be made to stumble.

What are you saying, O Peter? The prophet said that the sheep would be scattered;

Christ confirmed what had been said;

and do you say, No? Are the earlier words not enough for you, when you said, 'Be it far from You,' and were silenced? Therefore then He permits him to fall, teaching him henceforth to obey Christ in all things, and to regard His declaration as more trustworthy than his own conscience.

And the rest also reaped no small benefit from his denial, coming to understand human weakness and the truth of God.

For when He Himself foretells anything, one must no longer indulge in subtleties, nor rise up against the many.

For the boast, he says, you shall have unto yourself, and not against the other.

For whereas he ought to have prayed and said, 'Help us, that we be not torn away,' he instead trusts in himself and says,

Even if all shall be made to stumble because of You, yet I never will;

which little by little was leading him into self-conceit.

Wishing therefore to check this, Christ permitted the denial.

For since he would not bear with either Christ Himself or the prophet;

(and yet for this very reason He had brought in the prophet also, that they might not contradict;) but nevertheless, since he would not bear with the words, he is instructed through the deeds.

For that it was for this reason that He permitted it, in order that He might set this right in him, hear what He says:

«But I have prayed for thee, that thy faith fail not.»

For this He said in order to lay hold of him sharply, and to make plain that his fall was more grievous than that of the others, and stood in need of greater help.

For indeed there were two charges: both that he had gainsaid, and that he had set himself before the rest;

or rather a third also, that he ascribed everything to himself.

Therefore, healing these things, He suffered the fall to take place;

and on this account, letting the others go, He directs His words to him.

For «Simon,» He says, «Simon, behold, Satan hath asked to sift you as wheat;»

that is, to throw into confusion, to trouble, to tempt;

«But I have prayed for thee, that thy faith fail not.»

And why, if Satan asked for all, did He not say concerning all, «I have prayed»? Is it not quite evident that it is for the reason I stated before — namely, that in laying hold of him, and showing that his fall was more grievous than that of the rest, He turns His discourse to him? And for what cause did He not say, «I did not suffer it,» but «I have prayed»? He speaks henceforth in lowly terms, condescending to the passion, that He might show what is human in Himself.

For He who built the Church upon his confession, and so fortified it that countless dangers and deaths should not prevail against it; He who gave him the keys of heaven, and made him lord of so great authority, and nowhere had need of prayer for these things —

(for neither did He say, «I have prayed»;

but with authority, «I will build My Church, and I will give thee the keys of heaven») — how then should He have need of prayer, that He might make fast the wavering soul of one man? For what cause then did He speak thus? For the reason I have stated, and because of the weakness of those men;

for they did not yet hold the fitting opinion concerning Him.

How then did he deny? He did not say, «That thou mayest not deny,» but, «So that thy faith fail not, so that thou perish not utterly.»

For this came to pass through His own tender care.

For indeed fear cast out everything;

and it became excessive, because God stripped him utterly of His own supporting help; and He stripped him utterly, because the passion of self-will and of contradiction was vehement in him.

Therefore, that He might tear it up by the roots, for this cause He suffered the agony so to lay hold of him.

For that this passion was grievous in him is shown by this: he was not content with what went before, having gainsaid both a prophet and Christ, but even after these things, when Christ had said to him, «Verily I say unto thee, that this night, before the cock crow, thou shalt deny Me thrice,» he says:

«Though I must die with Thee, yet will I not deny Thee.»

And Luke notes that the more Christ forbade, the more Peter opposed to excess.

What is this, O Peter? When He said, «One of you shall betray Me,» thou wast afraid lest thou shouldest be the traitor, and didst constrain the disciple to ask, although conscious of no such thing in thyself;

but now, when He cries aloud expressly and says that «Ye all shall be offended,» dost thou contradict? And not once only, but twice and many times? For this Luke tells us.

Whence then did this befall him? From much love, from much delight.

For since he had been freed from that agony concerning the betrayal, and had seen the traitor, thenceforth he spoke boldly, and rose up against the rest, saying:

«Though all shall be offended, yet will I not be offended.»

And in a quiet way the matter was also one of ambitious rivalry;

for even at the supper they were reasoning which of them was greater;

so much did the passion trouble them.

For this cause He restrained him, not thrusting him on to the denial,

but leaving him bereft of His own help, and convicting the nature that is human.

See at all events how subdued he is after these things.

For indeed after the resurrection, when he had said, «And what shall this man do?» and was put to silence, he no longer dared to contradict at all, as here, but held his peace.

Again, at the Ascension, having heard, «It is not for you to know times or seasons,» again he is silent and does not gainsay.

After these things, upon the housetop and concerning the sheet, when he heard a voice saying to him, «What God hath cleansed, that call not thou common,» though as yet he did not clearly know what the saying meant, he keeps quiet and does not contend.

But all these things that fall wrought in him.

And before this, he ascribes everything to himself, saying:

«Though all shall be offended, yet will I not be offended.»

'Even if I must die, I will in no way deny you.'

when he ought to have said, 'If I enjoy the help that comes from you.'

But after these things, quite the very opposite came to pass;

'Why do you fasten your attention upon us, as though by our own power or godliness we had made him to walk?' From this we learn a great doctrine, that a man's zeal does not suffice unless he enjoy the help that comes from above;

and again, that we shall gain nothing from the help that comes from above if zeal be lacking.

And both of these things Judas and Peter demonstrate;

for the one, though he enjoyed much aid, was in no way profited, since he was unwilling, nor did he contribute what was his own part;

while the other, though he was zealous, since he enjoyed no aid, fell down.

For indeed virtue is woven together out of these two.

Therefore I exhort you, neither, having cast the whole matter upon God, to slumber yourselves, nor, while being diligent, to suppose that you accomplish the whole by your own labors.

For God wills neither that we be supine;

for this reason he does not himself work the whole;

for this reason he has not given us the whole;

but having taken away what is harmful in each, he has left us what is profitable.

For this reason also he permitted the chief of the apostles to fall, both fashioning him to be humbled, and anointing him thereafter unto greater love.

'For he to whom more was forgiven,' he says, 'will love the more.'

Let us therefore in all things obey God, and let us contradict him in nothing, even if what is said seem to be contrary to our own reasonings and to our sight;

but let his word be more authoritative than both our reasoning and our sight.

So let us do also in the case of the mysteries, not looking only at the things which lie before us,

but holding fast to his words.

For his word cannot be deceived;

but our perception is easily deceived.

and it is in most things mistaken.

Since therefore the word says, 'This is my body,' let us both be persuaded and believe, and let us behold it with the eyes of the mind.

For Christ has delivered to us nothing perceptible to the senses;

but rather, in things perceptible to the senses

So also in baptism, the gift is bestowed through a perceptible thing, namely the water, but what is accomplished is spiritual, the new birth and the renewal.

For if you were bodiless, he would have delivered to you these gifts bare, as bodiless things;

but since the soul is intertwined with the body, he delivers to you the spiritual things in things perceptible to the senses.

How many now say, 'I would that I might see his form, the impress of him, his garments, his sandals!'

Behold, you see him, you touch him, you eat him.

And you indeed desire to see his garments;

but he gives you himself, not only to see, but also to touch, and to eat, and to receive within.

Let no one therefore draw near with loathing, no one in a slack condition;

let all be kindled, all fervent and thoroughly awakened.

For if the Jews, standing, and holding their sandals and their staves in their hands, ate with haste, much more must you be sober.

For they were about to go forth into Palestine, wherefore also they had the guise of travelers;

but you are about to journey into heaven.

Wherefore you must be watchful on every side;

for indeed no small punishment is laid up for those who partake unworthily.

Consider how you burn with indignation against the traitor, against those who crucified Him.

Take heed, therefore, lest you also become guilty of the body and blood of Christ.

They slaughtered the all-holy body; but you receive it with a defiled soul, after so many benefits.

For it was not enough for Him to become man, to be buffeted and slain; but He even mingles Himself with us,

and not by faith only, but in very deed He makes us His own body.

Of whom, then, ought not he to be purer who enjoys this sacrifice? What sunbeam should not be surpassed by the hand that divides this flesh, by the mouth that is filled

with spiritual fire, by the tongue that is reddened with that most awesome blood? Consider with what an honor you have been honored.

That which angels, beholding, shudder at, and dare not even gaze upon without fear because of the lightning that streams forth from it—with this we are nourished, with this we are mingled, and we have become one body of Christ and one flesh.

'Who shall declare the mighty acts of the Lord? who shall make all His praises to be heard?' What shepherd feeds his sheep with his own members? And why do I say a shepherd? There are often mothers who, after the birth-pangs, give over their children to other nurses; but He did not endure to do this, but Himself nourishes us with His own blood, and by all things entwines us with Himself.

He was begotten of our substance.

'But this is nothing to all men,' one may say.

For if He came to our nature, it is plain that He came to all.

And if to all, then also to each single one.

'And how is it that not all reaped the gain that comes therefrom?' one may say.

This is not owing to Him who chose this on behalf of all, but owing to those who were unwilling.

With each single one of the faithful He mingles Himself through the mysteries;

and those whom He has begotten He nourishes by Himself, and does not hand them over to another.

and by this again persuading you that He took your flesh.

Let us not, therefore, be slothful, having been deemed worthy of so great a love and honor.

Do you not see with what eagerness infants grasp the breast? with what impulse they fasten their lips upon the nipple? With as great an eagerness let us also draw near to this table, and to the nipple of the spiritual cup;

or rather, with far greater eagerness let us, like nursing infants, draw in the grace of the Spirit;

and let this be our one grief—not to have partaken of this food.

The things set before us are not the works of human power.

He who then did these things at that supper, He also now works them.

We hold the rank of ministers;

but it is He who sanctifies them and transforms them.

Let no Judas, then, be present; let no lover of money.

If anyone is not a disciple, let him withdraw;

the table does not receive such as these.

'For with My disciples,' He says, 'I keep the Passover.'

This is that same table, and it has nothing less.

For it is not that Christ prepared the one, while a man makes this one;

this is that very upper room where they then were;

from hence they went out to the Mount of Olives.

Let us also go forth to the hands of the poor;

for this place is the Mount of Olives.

For the multitude of the poor are olive trees planted in the house of God, dropping the oil that will there be of use to us, which the five virgins had;

but the others, not having received oil from thence, perished.

Having received this, let us go in, that with bright lamps we may meet the Bridegroom;

having received this, let us go forth from hence.

Let no one who is without humanity draw near, no one who is cruel and unmerciful, no one at all who is unclean.

These things I say to you who partake, and to you who administer the sacraments.

For it is necessary to address you also, so that with great diligence you may distribute these gifts.

It is no small punishment for you if, knowing that someone is guilty of some wickedness, you permit him to partake of this table.

His blood shall be required at your hands.

Even if it be some general, even if a prefect, even if he himself who wears the diadem, yet if he approaches unworthily, forbid him;

you have authority greater than his.

Now if you had been entrusted to keep a spring of water clean for a flock, and then saw a sheep bearing much filth upon its mouth, you would not have allowed it to stoop down and befoul the stream;

but now, having been entrusted not with a spring of water but of blood and of the Spirit, and seeing some who have a sin more grievous than earth and mire drawing near, are you not indignant, nor do you drive them away? And what pardon could you have? For this reason God has honored you with this honor, that you might discern such things.

This is your worth, this your security, this your whole crown: not that you should go about robed in a little white and glistening tunic.

And how do I know, he says, this man or that man? I speak not concerning those

who are unknown, but concerning those who are well known.

Shall I say something yet more dreadful? It is not so grievous that those who are possessed by demons should be within, as that these should be, whom Paul says have trampled Christ underfoot, and counted the blood of the covenant a common thing, and insulted the grace of the Spirit.

For the one who has sinned and yet draws near is worse than one possessed by a demon.

For the former, since they are possessed by demons, are not punished;

but these, when they draw near unworthily, are delivered over to undying torment.

Let us therefore drive away not these only, but simply all whom we see approaching unworthily.

Let no one who is not a disciple partake.

Let no Judas receive, lest he suffer the things of Judas.

This multitude too is the body of Christ.

Take heed therefore, you who minister at the mysteries, that you do not provoke the Master by not purifying this body.

But even if that man comes to partake out of ignorance, forbid him, do not be afraid.

Fear God, not man.

If you fear man, you will also be laughed to scorn by him;

but if you fear God, you will also be reverenced by men.

But if you yourself do not dare, bring him to me;

I will not permit such things to be dared.

I would sooner give up my life than impart the Master's blood to one unworthy of it;

and I would sooner pour out my own blood than impart blood so awful to one to whom it does not belong.

But if anyone, having inquired diligently, was nonetheless ignorant of the evil man, there is no charge against him.

For these things have been said by me concerning those who are manifest.

For if we set these right, God will quickly make known to us the unknown ones also;

but if we leave these alone, for what reason should he thereafter make those others manifest to us? Now I say these things, not that we should merely repel them, nor merely cut them off, but that having set them right we may lead them back, that we may care for them.

For thus we shall both have God propitious, and shall find many who partake worthily, and shall receive a great reward for our own diligence and for our care concerning others;

which may it be granted us all to attain, by the grace and lovingkindness of our Lord Jesus Christ, to whom be glory unto the ages of ages.