馬太福音講道集 第 91 章

"Now while they were going, behold, some of the guard came into the city, and told the chief priests all the things that were done."

"And when they were assembled with the elders, and had taken counsel, they gave much money to the soldiers, saying,"

"Say that His disciples came by night and stole Him away while we slept."

"And if this come to the governor's ears, we will persuade him, and make you free from care."

It was on account of these soldiers that that earthquake took place, so as to astound them, and that the testimony might come from them;

for indeed the report thus became free from suspicion, being brought forward by the very guards themselves.

For of the signs, some were displayed in common to the whole world, and others privately to those who were present there;

in common to the world, the darkness; and privately, that of the angel and that of the earthquake.

When therefore they came and reported it (for truth, when proclaimed by its adversaries, shines forth the brighter), they again gave money, that the soldiers might say, He says, that His disciples came and stole Him away.

How did they steal Him, O most senseless of all men? For because of the brightness and conspicuousness of the truth, they cannot even frame a plausible fiction.

For indeed what was said was utterly incredible, and the falsehood had not even the semblance of truth.

For how did they steal Him, tell me, the disciples, poor men and unlearned, who did not even dare to show themselves? Was there not a seal laid upon the tomb? Were there not so many guards sitting by, both soldiers and Jews? Did not those men suspect this very thing, and take anxious thought, and keep watch, and give heed? And for what purpose would they steal Him? That they might fabricate the doctrine of the resurrection? And how could it enter their minds to invent such a thing, being men who loved to live in hiding? And how could they have removed the stone that was made secure? And how could they have escaped the notice of so many? Nay, even if they had despised death, they would not have attempted rashly and in vain to make so bold an assault when so many guards were present.

And that they were also cowardly, the things done before made plain.

For when they saw Him seized, they all fled and scattered.

If then at that time they dared not so much as to stand while seeing Him alive, how, when He was dead, would they not have been afraid of so great a multitude of soldiers? Was it a door to be thrown down? Was it one man to escape notice? A great stone lay upon it, needing many hands.

"And the last error shall be worse than the first;"

pronouncing this sentence against themselves, that after so great a madness, when they ought to have repented, they yet contend on behalf of their former deeds, forging ridiculous fabrications, and while alive purchasing His blood, but when He had been crucified and had risen, again undermining by means of money the account of the resurrection.

But do you consider with me how at every point they are caught by the very things they do.

For if they had not gone to Pilate, nor asked for the guard, they might the more have been able to be thus shameless;

for as though they were eager to sew up their own mouths, so did they do everything.

"They had not strength to watch with Him."

and this while being reproached by Him for it—how then could they have dared this? And why did they not steal Him before this, but only when you came? For if they had wished to do this, they would have done it while the tomb was not yet being guarded, on the first night, when it was both without danger and safe.

For it was on the sabbath that they went and asked from Pilate the guard, and kept watch;

but on the first night none of these was present at the tomb.

And what is the meaning also of the napkins that were stuck on with the myrrh? For these Peter saw lying there.

For if they had wished to steal Him, they would not have stolen the body naked;

not only because of the insult it would offer, but also so as not to be delayed and to tarry in stripping it off, and thereby give opportunity to those who wished to rise up and seize them.

Especially since there was myrrh, a drug so adhesive, and clinging fast to the body and to the garments;

wherefore it was no easy matter to tear the garments from the body, but those doing this had need of much time;

so that on this ground also the story of the theft is incredible.

For did they not know the fury of the Jews, and that they would vent their wrath upon them? And what gain at all was there for them, if He had not risen? All these things then, these men too knew well that they had fabricated, and yet they gave money, and say, Say these things, and we will persuade the governor.

For they wished to make the report public, vainly boxing against the truth; and by the very means through which they attempted to obscure it, through these they, even against their will, made it shine forth the more.

For indeed this too confirms the resurrection, namely their saying this, that the disciples stole Him.

For this is the language of men confessing that the body was not there.

When therefore they themselves confess that the body was not there, while their own sitting by, and the seals, and the cowardice of the disciples prove the theft to be false and incredible;

hence too the proof of the resurrection appears beyond dispute.

But nevertheless the shameless ones, who dare all things, though so many things stopped their mouths, still say, Tell it.

'We will persuade them,' they say, 'and will keep you out of all trouble.'

Do you see how they were all corrupted? Pilate? For he too was won over.

The soldiers? The Jewish populace? But do not be astonished that money prevailed over soldiers.

For if it displayed so great a power in the case of a disciple, much more so among these men.

'And this saying,' he says, 'was spread abroad until this present day.'

Do you see once more the love of truth in the disciples? How they are not even ashamed to relate that such a report prevailed against them? 'But the eleven disciples went into Galilee.'

'And some worshipped him, but some, when they saw him, doubted.'

This seems to me to have been the last appearance in Galilee, when he sent them forth to baptize.

But if some doubted, from this too again marvel at their truthfulness, how they do not conceal even their shortcomings up to the very last day.

Yet nevertheless these too were confirmed through the sight of him.

What then does he say when he saw them? 'All authority has been given to me in heaven and on earth.'

Again he converses with them in a more human manner.

For they had not yet received the Spirit that was able to make them lofty.

'Go therefore and make disciples of all the nations, baptizing them into the name of the Father, and of the Son, and of the Holy Spirit, teaching them to observe all things whatsoever I have commanded you.'

The one charge concerning doctrines, the other concerning commandments.

And of the Jews he makes no mention, nor does he bring into the midst the things that had happened, nor reproach Peter with his denial, nor any of the others with their flight.

But he commands them to be poured out over the whole inhabited world, having put into their hands a concise teaching, that which is given through baptism.

Then, since he had enjoined great things upon them, lifting up their spirits, he says:

'Behold, I am with you all the days, until the consummation of the age.'

Do you see again his authority? Do you see how those other words too were spoken for the sake of condescension? He said that he would be not only with those men, but also with all who should believe after them.

For the apostles were surely not going to remain until the consummation of the age.

But he speaks to the faithful as to one body.

'Do not,' he says, 'tell me of the difficulty of the matters;

I am with you, who make all things easy.'

This he said also to the prophets continually in the Old Testament: to Jeremiah, who put forward his youth, and to Moses and Ezekiel, who drew back.

This same thing he says here also to these men.

But consider for me here too the difference between them.

For those men, being sent to a single nation, often begged off;

but these uttered nothing of the sort, though being sent into the whole inhabited world.

And he reminds them of the consummation as well, that he may the more draw them on, and that they may not look only upon the present terrors, but also upon the coming good things that are without end.

'For the sorrowful things,' he says, 'which you will endure, are dissolved together with the present life, seeing that even this age itself will come to a consummation;

but the good things which you shall enjoy remain immortal, as I have often said before.'

Having thus anointed and raised up their spirits by the remembrance of that day also, he sent them forth.

For that day is desirable to those who live in righteous deeds, just as it is fearful to those who live in sins, as it is to the condemned.

But let us not merely fear and tremble, but also let us change while there is yet time, and let us rise up out of our wickedness;

for we are able, if we are willing.

For if before grace many did this, much more after grace.

For what burdensome thing have we been commanded? To cut through mountains? Or to fly through the air? Or to cross over the Tyrrhenian sea? By no means;

but a manner of life so easy that it needs not even instruments, but only a soul and a disposition.

For what instruments had these apostles, who accomplished so great things? Did they not go about with a single tunic and unshod, and yet prevail over all? For what difficult thing is there among the commandments? 'Have no enemy;'

The contrary of these things, then, are the more difficult.

But He said, one objects, 'Cast away your possessions.'

Is this, then, the burdensome thing? In truth, He did not command it, but counselled it.

Yet even if it had been an injunction, what is grievous in not carrying about burdens and untimely anxieties? But, oh, the love of money!

Because of this, all things have been turned upside down.

If one pronounces another blessed, it is of these things that he makes mention;

and if one calls another wretched, it is from this that the pronouncing of wretchedness proceeds.

And all conversations arise on account of these things: how such a one is rich, how such a one is poor.

Whether one undertakes military service, or marriage, or a trade, or anything whatsoever, he does not first lay hold of the matter set before him until he sees these things flowing to him in abundance.

Shall we not, then, come together and take counsel how we may drive out this disease? Shall we not be ashamed before the good deeds of our fathers, of the three thousand, of the five thousand, who had all things in common? What is the gain of the present life, when we do not employ it for the merchandise of the life to come? How long will you not refuse to be enslaved to the mammon that has enslaved you? How long will you be slaves of money? How long will you not fall in love with freedom, and burst apart the bonds of the love of wealth? Yet if you become the slaves of men, you do everything, should anyone promise you liberty;

yet, being captives of the love of money, you do not so much as consider how you might be delivered from this bitter servitude.

And yet the one servitude is no dreadful thing;

but this other is the most bitter tyranny.

Consider how great a price Christ laid down on our behalf.

He poured out His own blood, He gave up His very self.

But you, even after all these things, have sunk down; and, what is yet more grievous, you even take delight in the servitude, you revel in the dishonour, and that which ought to be shunned has become an object of longing.

But since we ought not merely to lament and bring accusation, but also to set things right, let us see whence this passion and this evil has become an object of longing to us.

Whence has this become an object of longing? Because it exists in glory and in security, one says.

That is, in the confidence of not hungering, not shivering with cold, not being harmed, not being despised.

If, then, we promise you this security, will you desist from being rich? For if wealth is desirable on this account, and it is possible to have security apart from it, what further need have you of wealth? 'And how is it possible,' one says, 'to attain these things without being rich?' Nay, rather, how is it possible while being rich? — for I will assert the contrary. For there is a necessity to flatter

there is a necessity to flatter many, both rulers and ruled, and to be in want of countless things, and to serve ignobly, and to be afraid and to tremble, and to be suspicious of the eyes of the envious, and to dread the mouths of slanderers, and the covetous desires of other lovers of money.

But poverty is not of this sort; rather, it is the very opposite in every respect.

It is an inviolable and secure retreat, a calm haven, a wrestling-ground and gymnasium of true wisdom, an imitation of the angelic life.

Hear these things, all you who are poor — nay, rather, you also who desire to be rich.

It is not to be poor that is dreadful, but not to be willing to be poor.

Consider poverty to be nothing dreadful, and it will not be dreadful to you.

For this fear lies not in the nature of the thing, but in the judgement of soft-souled men.

Nay, rather, I am even ashamed if I should have to say so much on behalf of poverty — that it is nothing dreadful;

for if you practise true wisdom, it will be to you a fountain of ten thousand good things.

And if someone were to set before you office, and civic powers, and wealth, and luxury, and then, setting poverty over against them, gave you the choice to take whichever you wished, you would straightway snatch at this one — that is, if you had come to know its beauty.

And I know indeed that many laugh when these things are said;

but we are not disturbed;

rather, we entreat you also to bear with us, and you will quickly cast your vote in our favour.

For to me poverty seems to resemble a maiden orderly, and fair, and comely of form;

but the love of money resembles a beast-shaped woman, some Scylla or Hydra, and certain other such monsters fashioned by the makers of myths.

For do not bring forward to me those who accuse poverty, but those who through it have shone.

Nourished with her, Elijah was caught up in that blessed rapture;

with her Elisha shone;

with her John, with her all the apostles;

but with that other — the love of money — Ahab, Jezebel, Gehazi, Judas, Nero, Caiaphas were condemned.

But, if you please, let us not look only at those who have shone in poverty, but let us also examine the very beauty of this maiden herself.

For her eye is pure and clear, having nothing turbid in it — unlike the eye of covetousness, which is now full of wrath, now glutted with pleasure, now troubled by intemperance.

But the eye of poverty is not such; rather it is gentle, calm, looking sweetly upon all, mild and kindly, hating no one, turning away from no one.

For where there are riches, there is the occasion of enmity and of ten thousand wars.

Again, the mouth of covetousness is full of insults, of a certain arrogance, of much boastfulness, of cursing, of deceit;

but in poverty both mouth and tongue are sound, full of unceasing thanksgiving, of blessing, of kindly words, of tender and healing speech, of praises and commendations.

And if you would also consider the proportion of her limbs, she is well-grown and far taller than affluence.

But if many flee from her, do not marvel;

for the foolish flee from the rest of virtue as well.

But, one says, the poor man is insulted by the rich man.

Once more you are telling me the praise of poverty.

For tell me, who is blessed — the one who insults, or the one who is insulted? Clearly the one who is insulted.

Therefore covetousness is the one that commands to insult;

but poverty is the one that exhorts to endure.

Paul too suffered hunger, and was in famine.

Nor did the Son of Man have anywhere to lay His head.

Do you see to what heights the praises of poverty have advanced, and where they set you, to what kind of men they raise you, and how they make you an imitator of the Master? If it were a good thing to possess gold, Christ would have given this to His disciples — He who gave those ineffable good things.

But as it is, He not only did not give it, but even forbade them to possess it.

Wherefore Peter also not only is not sunk down by poverty, but even glories in it, saying:

'Silver and gold have I none;'

'but what I have, that I give you,' he says.

Which of you would not have wished to utter this word? 'Indeed, all of us, most heartily,' perhaps someone might say.

Then cast away your silver, cast away your gold.

'And if I cast it away,' he says, 'shall I receive the power of Peter?' For tell me, what made Peter blessed? Was it the raising of the lame man? By no means;

rather, it was the not possessing these things — this is what procured heaven for him.

For of those who have wrought these very wonders, many have fallen into hell;

And learn this too from Peter himself.

'Silver and gold have I none;'

and, 'In the name of Jesus Christ, rise up and walk.'

What then made him illustrious and blessed — the raising of the lame man, or the casting away of his goods? Learn this too from the Master of the contest Himself.

What then does He Himself say to the rich man who was seeking eternal life? He did not say, 'Raise the lame;'

but, 'Sell your possessions, and give to the poor, and come, follow Me;'

'and you shall have treasure in heaven.'

And Peter again did not say, 'Behold, in Your name we cast out demons;'

but, 'Behold, we have left all, and have followed You;'

'what then shall we have?' And Christ, again answering him, did not say, 'If anyone raise a lame man;'

but, 'Whoever has left houses and lands shall receive a hundredfold in this age, and shall inherit eternal life.'

Let us therefore also emulate this man, that we may not be put to shame, but may stand with boldness before the judgment seat of Christ, that we may draw Him to be with us, as He was also with the disciples.

For He will be with us too, just as He was with them, if we are willing to imitate those men, and to become zealous emulators of their life and manner of living.

For it is by these things that God crowns and proclaims the victor, not requiring of you to raise a dead man, nor to make a lame man walk.

For He does not do these things in order that one may become like Peter, but in order that one may cast away one's possessions;

for this is the achievement of the apostle.

But you are not able to cast them away? Assuredly it is possible;

nevertheless I do not compel you, if you are unwilling, nor do I force you;

but this I exhort, that you at least spend it little by little upon those in need, and seek nothing beyond what is necessary.

For thus even here we shall live a life free from trouble and secure, and we shall enjoy life everlasting;

which may it be granted us all to attain, by the grace and loving-kindness of our Lord Jesus Christ, to whom be glory and dominion, together with the Father and the Holy Spirit, now and ever and unto the ages of ages. Amen.