"And when Jesus had said these things, he went out with his disciples beyond the brook Kidron, where there was a garden, into which he himself and his disciples entered" (John 18:1)

1. Death is terrible and full of great terror, but not for those who know the highest wisdom. Whoever knows nothing clearly about the future, but considers death to be the destruction and end of life, it is natural for him to fear and be terrified of it, because he seems to be passing into non-existence. And we, by the grace of God, who have come to know His unknown and secret wisdom, and who consider death to be a transmigration, we would be wrong if we began to tremble at it; On the contrary, we must rejoice and be happy, and because, leaving this temporal life, we depart to another, much better, more brilliant and having no end. This is what Christ teaches us by His very deeds, going to suffering not out of force and necessity, but voluntarily. "When Jesus had said these things," it is said, "he went out with his disciples beyond the brook Kidron, where there was a garden into which he himself and his disciples entered. And Judas, the betrayer of Him, knew this place, because Jesus often gathered there with His disciples" (John 18:1-2). He walks in the middle of the night, crosses the stream, hastens to reach a place known to the betrayer, and thereby relieving the malefactors from labor and freeing them from all anxiety, He shows His disciples that He is going to suffer voluntarily – and this could especially console them – and He shuts Himself up in the garden, as if in prison. "Having said this" to them: What do you say? After all, He talked with the Father, did He pray? Why do you not say that He came there after finishing His prayer? Because it was not a prayer, but a speech for the sake of the disciples. His disciples also entered the garden with Him. To such an extent did He remove their fear that not only would they no longer contradict, but that they would enter the garden. But how did Judas get there? What motive did he have to go there? From this it can be seen that Christ often spent nights away from home. Otherwise, if He had always spent the night at home, Judas would not have come to an empty place, but would have gone into the house, hoping to find Him sleeping there. And lest you, hearing about the garden, think that Christ was hiding, the Evangelist added: "And Judas also knew this place" – and not only this, but also that "he often gathered there with His disciples." In fact, He was often alone with them and talked about necessary things that others should not have heard about. This He did chiefly in the mountains and in the gardens, always looking for a place away from the noise, so that the attention would not be diverted from the hearing. "Therefore Judas, having taken a band [of soldiers] and ministers from the chief priests and Pharisees, comes thither" (v. 3). They had repeatedly sent to seize Him, but they could not. From this it is evident that even now He gave Himself up voluntarily. But how did you persuade the spira? They were soldiers who were ready to do anything for money. "And Jesus, knowing all that would happen to him, went out and said to them, Whom are you seeking" (v. 4)? That is, not only now and not from the fact that they came, He learned about it, but already knew all this beforehand, and therefore spoke and acted without embarrassment. Why do they come with weapons, intending to seize Him? They feared His followers. For the same reason, they attacked him late at night. "He went out and said to them, Whom are you seeking? And they answered him, Jesus of Nazareth" (v. 4, 5). Do you see the irresistible power, how He, being in the midst of them, blinded their eyes? And that darkness was not the cause – this was shown by the Evangelist, who said that they also had lamps. And even if there were no lamps, they would still have to recognize Him by His voice. If they did not know Him, how could Judas, who was inseparable from Him, not recognize Him? For he also stood with them, and yet, not only did he not recognize Him like them, but he also fell to the ground with them. Jesus did this in order to show that without His permission they could not only not take Him, but even see Him, although He was among them. "Again he asked them, Whom are you seeking" (v. 7)? Oh, madness! His word threw them to the ground; and even after they have experienced such great power, they have not turned, but again strive to do the same. Therefore, having done all things on His part, He finally gives Himself up and says to them, "I told you that it was I" (v. 8). "And Judas, his betrayer, stood there" (v. 5). Note the innocence of the Evangelist: he does not revile the betrayer, but tells the event, trying only to show that everything happened by His permission. And lest anyone should say that He Himself had disposed them to do so, because He had given Himself to them and declared Himself before them, Christ first did everything that could turn them away from the enterprise, and even when they remained stubborn in malice and had no excuse, He gave Himself up to them, saying, If ye seek Me, leave them, let them go" (v. 8). This is how He shows His love for His disciples until the last minute! If, he says, you have need of me, then do not touch them. Behold, I commend Myself to you. "That the word which he spake may be fulfilled, Of those whom thou hast given me, I have destroyed none" (v. 9). By the name of perdition he does not mean this death, but that eternal death; and the Evangelist accepted these words in the sense of real death. Perhaps someone will wonder why they did not take with Him and kill the apostles, especially when Peter irritated them with his act with a slave. Who held them back? None else, but the same force that had brought them to the ground. For this reason the Evangelist, wishing to show that this happened not by their will, but by the power and will of Him Who was taken by them, added: "That the word spoken by Him may be fulfilled: Of those whom Thou hast given Me, I have destroyed none."

2. Encouraged by these words, as well as by what has already been done, Peter at this time takes up arms against those who have come. But how, you will say, did the one who was commanded not to have either a travel bag or two garments have a knife (Matt. 10:10)? It seems to me that Peter was afraid of this, and therefore he prepared in advance. But if you ask: how is it that he who is commanded not to strike the cheek becomes a murderer, (I answer) that he was indeed commanded not to avenge himself; but here he avenged not himself, but his Master. Moreover, the disciples were not yet fully perfect. If you want to see Peter inquisitive, then look at him afterwards, when he is subjected to wounds and endures them with meekness, endures innumerable disasters and is not irritated. And here also Christ performs a miracle, and at the same time they teach us to do good to those who do evil, and reveals His power. He returns the ear to the servant, and says to Peter: "All who take the sword will perish by the sword" (Matthew 26:52). As he did at the washing (of his feet), humbling Peter's fervor with a threat, so he does here. And the Evangelist mentions the name of the servant for the reason that this event was very important, not only because Christ healed, but also because He healed a man who came to take Him and a little later had to strike Him on the cheek, because by this He removed the battle that was about to arise against His disciples. For this reason the Evangelist also mentioned the name, so that the readers of that time could find and investigate whether this was really so. It is not without intention that he also speaks of the right ear; By this, it seems to me, he wanted to show the fervor of the Apostle, since he rushed almost to the very head. But Jesus not only stops Peter with a threat, but comforts others with these words: "Shall I not drink the cup which the Father has given me" (v. 11)? By this He shows that everything that is now done does not depend on the strength of the enemies, but on His consent, and at the same time He reveals that He is not an adversary of God, but is obedient to the Father even unto death. It was then that "they took Jesus, and bound him, and brought him first to Hannah" (vv. 12, 13). Why go to Anna? From the fullness of pleasure they boasted of this event, as if they had gained the victory. Annas "was the father-in-law of Caiaphas. It was Caiaphas who advised the Jews that it was better for one man to die for the people" (vv. 13, 14). Why did the evangelist remind us of this prophecy again? In order to show that all this was accomplished for our salvation, and that such is the greatness of this truth, that even the enemies themselves foretold it. Therefore, so that the listener may not be troubled when he hears about the bonds, he reminds him of this prophecy, that is, that His death was the salvation of the universe. "Simon Peter and the other disciple followed Jesus" (v. 15). Who is this other student? The one who wrote about it. Why doesn't he call himself by name? When he reclined on the hands of Jesus, then he had reason to hide his name: but why does he do it now? For the same reason. In fact, here too he tells of a great feat, that is, that at that time, when everyone fled, he followed. That is why he hides his name and mentions Peter before he mentions himself. As for himself, he was obliged to mention here in order to show that he gives the most detailed account of the events in the courtyard, because he himself was inside the courtyard. And see how he puts away praise from himself! Lest any one should say that he went even farther than Simon while they were all gone, he says, "He was known to the high priest" (v. 15), so that no one would be surprised that he followed, nor extolled him for his courage.

On the contrary, Peter's behaviour is certain, surprising: he was very timid, and yet he went all the way to the court, while all the others had departed. That he came there shows his love; and that he did not enter the courtyard depended on his fear and fear. It was for this reason that the Evangelist described this, in order to prepare in advance an excuse for his denial. As for himself, he remarks, not as anything important, that he "was known to the high priest"; but since he said that he entered alone with Jesus, so that you do not think that this was the work of his great soul, he also makes the reason for this act visible. And that Peter would have entered, if he had been allowed, he showed in the following narration. Indeed, when (John) went out and ordered the doorkeeper to bring him in, Peter immediately entered. Why didn't he introduce it himself? He did not lag behind Christ, but followed Him, and therefore ordered the woman to bring Peter in. What about this woman? "Are you not one of the disciples of this man"? And he answers, "No," v. 17. What do you say, Peter? Did you not say recently that if it be necessary for me to lay down my life for You, I will lay down my life? And so, what has happened that you are not even able to endure the question of the doorkeeper? Did the warrior ask you? Is it one of those who took? She was a simple and insignificant doorkeeper, and the question was not sharp. In fact, she did not say, "And you are a disciple of this deceiver and destroyer," but "of this Man"; And these were rather words of compassion and condolence. But Peter could not endure this either. And the words: "Are you not one of the disciples?" were said because John was already in the courtyard. So meekly did this woman speak! But he did not notice any of this, nor did he pay attention to it the first time, or the second, or even the third, until the alector cried out; and even this did not bring him to his senses until Jesus looked at him with sorrow. He stood with the servants of the bishop and warmed himself (v. 18), and Christ, bound, was kept in the house. However, we say this not in order to condemn Peter, but to show the truth of Christ's words. "And the high priest inquired of Jesus concerning his disciples, and of his doctrine" (v. 19).

3. What cunning! Now he wants to know, while he constantly heard Christ when He preached in the temple and taught openly! Not being able to accuse Him of anything, they began to ask about the disciples, probably about where they were, why He had gathered them, with what intention and for what purpose. Yet he spoke with a desire to denounce Him as a troublemaker and an innovator, as if no one else had listened to Him except them alone, as if he were some evil crowd. What about Christ? In refuting this, He says, "I have spoken plainly to the world" (v. 20), and not to the disciples in private; I taught openly in church. What then? Didn't He say anything in secret? He spoke, but not as they thought, not out of fear and not with the intention of causing indignation, but only in those cases when the teaching He taught exceeded the understanding of the common people. "Why do you ask Me? ask them that hear" (v. 21). These are not the words of a man who is haughty and stubborn, but firmly convinced of the truth of his words. What He said at the beginning: "If I bear witness of myself, my testimony is not true" (John 5:31), he expresses the same thing now, wishing to present a testimony that is completely reliable. In fact, since the bishop asked Him about His disciples as disciples, He answered: Do you ask Me about Mine? Ask the enemies, the slanderers, those who have bound Me: let them speak. For the most indubitable proof of the truth is when one calls his enemies to witness his words. What about the bishop? He ought to have made such an inquiry, but he did not, and yet because Christ said so, "one of the ministers standing near struck Jesus on the cheek" (v. 22). What could be more impudent than this? Heaven be terrified, the earth tremble at such long-suffering of the Lord and at such injustice of the slaves! And what did He say? For He said, "Why ask Me," not because He refused to answer, but because He wanted to remove every cause of injustice. And while for such an answer He was struck on the cheek, He, despite the fact that He could shake and destroy and overthrow everything, does nothing of the kind, but on the contrary, utters words that can tame any atrocity. "If I have said evil," he says, "show me what is evil," that is, if you can reproach My words, prove it, but if you cannot, "that you smite Me" (v. 23)? Do you see the judgment seat full of noise, confusion, fury, and disorder? The bishop asked maliciously and treacherously; Christ answered directly and properly. What was to be done then? To refute or accept His word. But they do not do this; and the servant strikes Him on the cheek. This means that this is no longer a trial, but a conspiracy and violence. Then, since they found nothing in all this, they send "Him bound to Caiaphas" (v. 24).

"And Simon Peter stood and warmed himself" (v. 25). Oh, in what insensibility this hot and fiery man was immersed while Jesus was being taken away! And after all this, he does not even move, but is still warming himself, so that you may know how great is the weakness of our nature when God leaves it. And when they asked him, he denied it again. Then the relative of the servant "whose ear Peter cut off," indignant at this act, says, "Did I not see you in the garden" (v. 26)? But neither the garden, nor the ardent love that (Christ) showed there in conversation with the disciples, brought to his memory what had happened: he forgot all this out of fear. But why did all the Evangelists agree on this? Not in order to condemn the disciple, but in order to teach us how bad it is not to put all our hope in God, but to rely on ourselves. You, for your part, marvel at the care of the Teacher: and while He Himself was in the power (of the enemy) and was bound, He shows great providence for the disciple – He restores the fallen with His gaze and brings him to tears. "From Caiaphas they led Jesus to the praetorium" (v. 28). This was so that a multitude of judges, even against their will, would testify that the truth was examined with accuracy. "It was morning" (v. 28). They lead to Caiaphas before the elector declares, and to Pilate in the morning. By this designation of time, the Evangelist shows that Caiaphas interrogated Him for half the night, but did not convict Him of anything, and therefore sent Him to Pilate. Leaving it to others to narrate, John himself speaks of what follows. And look how ridiculous the Jews are! They seize an innocent man, take up arms, but do not enter the praetorium, "lest they be defiled" (v. 28). Wherefore, tell me, what is the defilement to enter the judgment seat, where criminals receive lawful retribution? But those who decimated mint and anise (Matthew 23:23) did not think that they were defiled when they killed unjustly; and to enter the judgment seat was a defilement for themselves. But why did they not kill Him themselves, but brought Him to Pilate? Chiefly because their authority and authority were at that time already very limited, since they were under the dominion of the Romans; and on the other hand, they feared lest they should be accused by Pilate and be punished. And what is the meaning of the words, "that [it may be] eaten the Passover" (v. 28)? After all, Christ Himself celebrated the Passover "on the first day of unleavened bread" (Matthew 26:17): Either the Evangelist here calls the entire feast Passover, or the Jews, indeed, then celebrated the Passover, and Christ celebrated it one day earlier, so that His slaughter would be on Friday, when the Old Testament Passover was also celebrated. In this way, the Jews, taking up arms, which was impermissible, and shedding blood, show special discernment in relation to the place and summon Pilate to them. Pilate came out and said: "What do you accuse this man of" (John 18:29)?

4. Do you see how alien he was to their lust for power and envy? Although Christ was bound and brought by so many people, he did not consider this as an indubitable proof of guilt, but asked, acknowledging that it was unjust that they had appropriated the judgment to themselves, and had given him punishment without trial. What are they? "If he had not been evildoer, we would not have delivered him up to you" (v. 30). Oh, madness! Why then do you not express the crime itself, but cover it up? Why do you not denounce evil? Do you see how everywhere they refuse direct accusation and cannot say anything? Annas asked about the doctrine and, having listened to the answer, sent it to Caiaphas. This one, on his part, asked Him again, and finding nothing, brought Him to Pilate. Pilate says, "What do you accuse this man of"? But even here they cannot say anything, and again resort to only sentences. For this reason Pilate says in perplexity: "Take Him, and judge Him according to your law. And the Jews said to him, It is not lawful for us to put any man to death. It was they who said, "That the word of Jesus may be fulfilled, which he spoke, giving to understand by what death he would die" (v. 31, 32). But how did the words, "It is not lawful to put anyone to death," indicate this? The Evangelist says this either because Christ had to die not only for them, but also for the pagans, or because they were not allowed to crucify anyone. If they say, "We are not permitted to put anyone to death," they are pointing to the circumstances of the time. And that they killed, and killed in a different way, is shown by the example of Stephen who was stoned. But they wanted to crucify Christ, in order to make the very image of His death shameful. Pilate, wishing to get rid of anxiety, does not enter into a lengthy investigation of the matter; but when he came in, he asked Jesus and said, "Are you the King of the Jews"? Jesus answered, "Do you say these things on your own behalf, or have others told you about me" (vv. 33, 34)? Why does Christ ask this? To discover the evil intent of the Jews. Pilate had already heard about this from many; but since the Jews could say nothing, in order to avoid a lengthy investigation, he ventured to expose the very thing that had always been brought against him. Moreover, when He said to them, "Judge Him according to your law," they, wishing to show that His transgression was not Judaic, answered, "We are not allowed," i.e., He is not guilty against our law, but His guilt is of the state. Pilate understood this, and because, as if he himself were in danger, he said: "Are you the King of the Jews"? Consequently, Christ does not ask him out of ignorance, but says: "Others have told you" – so that he too would accuse the Jews. This is what Pilate says when he says, "Am I a Jew? Thy people and chief priests have delivered thee unto me; what hast thou done" (v. 35)? By this he wanted to justify himself. But how did he say, "Thou art the King of the Jews"? – then Jesus, rebuking him, says, "Surely you have heard about this from the Jews; Why do you not make the most accurate investigation? They said that I was a villain; Ask, then, what evil have I done? But you don't do that, you just express your guilt. "Do you say these things on your own behalf," or at the suggestion of others? Pilate could not immediately say that he had heard about this, but simply refers to the people and says: "They have delivered Thee up to me," and therefore it is necessary to ask Thee what Thou hast done. What about Christ? "My kingdom is not of this world" (v. 36). He raises up Pilate, who was not very angry and not like the Jews, and wants to show that He is not a mere man, but God and the Son of God. And what does He say? "If my kingdom were of this world, my servants would fight for me, that I should not be delivered up to the Jews" (v. 36). By doing so, He destroyed what Pilate had hitherto feared—the suspicion that He had stolen royal power. Is not His kingdom "of this world"? Of course, from the world. How then does He say, "Not of this world"? This does not mean that He does not rule here, but that He has authority in heaven, and that His authority is not human, but much higher and more glorious than human. But if His authority is higher, how is He taken by the latter? He gave Himself up voluntarily. But He doesn't reveal it yet, and what does He say? If I were of this world, "My servants would fight for Me, that I should not be delivered up to the Jews." This shows the weakness of the earthly kingdom, since it derives its strength from servants; but the kingdom above is strong in itself and needs no one. Heretics find in these words a pretext to assert that Christ is different from the Creator. But how is it said of Him: "He came to his own" (John 1:11)? And what, on the other hand, do His words mean: "They are not of the world, even as I am not of the world" (John 17:16)? In the same sense, He says of the kingdom that it is not of the world. By this He does not deprive Himself of His power over the world and His providence for it, but shows that His kingdom, as I have already said, is not human and transient. What about Pilate? "Thou art therefore a King? Jesus answered, "You say that I am the King." For this I was born" (v. 37). But if He was born a king, then from birth He has all the rest, and He has nothing that He afterwards acquires. Therefore, when you hear: "As the Father has life in Himself, so He gave the Son to have life in Himself" (John 5:26), then imagine nothing else here except birth. In the same way, understand other similar passages. "And for this I came into the world, to bear witness to the truth" (v. 37), i.e., to proclaim this very thing to all, to teach it to all, and to convince everyone of it.

5. But you, O man, when you hear this and see your Lord bound and led hither and thither, consider all that is present to be nothing. And what is in accordance with this, that while Christ suffered so much for you, you often cannot bear even words! He is spat upon, and you adorn yourself with expensive clothes and rings, and if you do not hear praise from everyone, then you consider life not to be life. He endures reproach, endures mockery and shameful blows on the cheeks; but you want everyone to honor you, and you cannot endure the reproach of Christ. Do you not hear what Paul says: "Be ye imitators of me, as I am of Christ" (1 Corinthians 11:1)? And so, if anyone begins to mock you, remember your Lord: they worshipped Him with mockery, they dishonored Him both in word and deed, they laughed at Him much; and not only did He not take revenge in the same way, but He repaid everything with the opposite, with meekness and patience. It is Him that we will also imitate. Through this we will be able to get rid of all offense. In fact, it is not he who offends, but he who is faint-hearted and grieved by the insult, that is the cause of the insult, since it gives it acerbity. For if you had not been grieved, the insult would not have been an insult to you. And to feel grieved by insults does not depend on those who inflict them, but on those who are subjected to them. Why should you be upset? If you have been insulted unjustly, then it is most appropriate not to be indignant, but to feel sorry for him (the offender); but if it is just, then it is all the more necessary to be calm. Just as when someone calls you rich, while you are poor, such praise does not refer to you at all, but rather serves as a mockery for you, so when someone who insults you says something that is not really there, his reproach also does not apply to you in the least. But if your conscience reproaches you for what has been said (by the offender), then do not be grieved by his words, but correct yourself in your deeds. I am talking about real insults. But if anyone reproaches you for poverty and low birth, laugh at him. This is a disgrace not to the one who hears, but to the one who speaks, since he does not know how to be wise. But when this is said, you say, in the presence of many who do not know the truth, then the wound is unbearable? On the contrary, it is especially bearable when there are a multitude of witnesses before you, who praise and approve of you, and reproach and ridicule you. For among prudent people it is not he who takes revenge who is respected, but he who says nothing in response to the offense. If there is not a single prudent person among those present, then laugh even more at your offender and rejoice in the heavenly spectacle, because there everyone will praise you, applaud you and approve of you. And yet, one angel is enough in comparison with the whole universe. And what do I say about the angels, when the Lord Himself glorifies you? In such thoughts let us exercise ourselves. There is no harm in keeping silent in the event of an insult, but on the contrary, it is harmful to avenge an insult. If, indeed, it were harmful to endure insulting words in silence, then Christ would not have said: "Whosoever smites thee on thy right cheek, turn to him also the other" (Matthew 5:39). Therefore, if anyone tells a lie about us, let us feel sorry for him, because he brings upon himself the punishment and torment prescribed for slander, and becomes even unworthy to read the Holy Scriptures. Writing. "But God saith unto the sinner, Why dost thou preach my statutes, and take my covenant in thy mouth"? "Thou shalt sit and slander thy brother" (Psalm 49:16,20). And even if he had told the truth, he would be worthy of pity. For even the Pharisee spoke the truth; but by this he did not in the least harm the one who listened to him, but on the contrary, he still benefited him, and deprived himself of innumerable blessings, having suffered shipwreck from this condemnation. Thus, in either case, whoever insults you suffers harm, and not you. You, on the contrary, if you are attentive, will gain special benefit: on the one hand, you will propitiate God by your silence, and on the other hand, you will become much more modest, you will find in the words spoken about you a reason to correct your actions, and you will learn to despise the glory of man. And yet this also caused us grief that many are extremely partial to people's opinions. If we want to be curious in this way, then we will clearly know that everything human is insignificant. Let us learn this, and, having realized our shortcomings, let us gradually begin to correct them; Determine for yourself to correct one defect in the present month, then another in the next, and a third in the next. Thus, ascending, as it were, by a certain kind of steps, we will reach heaven by the ladder of Jacob; It seems to me that this ladder, together with the spectacle that Jacob saw, among other things, indicates a gradual ascent up the ladder of virtue, by which one can ascend from earth to heaven – not by sensual steps, but through the correction and improvement of morals. Let us embark on this journey and this ascent, in order to reach heaven and enjoy all good things there, according to the grace and love of humanity of our Lord Jesus Christ, to whom be glory forever and ever. Amen.

DISCOURSE 84

"For this I was born, and for this I came into the world, to bear witness to the truth; whosoever is of the truth heareth my voice" (John 18:37)

1. Long-suffering is a wonderful thing! It places the soul, as it were, in a quiet refuge, freeing it from waves and harmful winds. Christ has always taught patience, but especially now, when He is judged and led to various places. Thus, when He was brought to Annas, He answered with great meekness, and to the servant who struck Him on the cheek, He spoke such words as can destroy all pride. From there He passed on to Caiaphas, then to Pilate, and having thus spent the whole night, He manifested great meekness everywhere and in everything. While they said of Him that He was a villain, although they could not prove it, He stood silent; and when he was asked about the kingdom, then he answered Pilate, in order to teach him and lead him to higher concepts. But why does Pilate conduct the interrogation not in the presence of the Jews, but in private, having entered the praetorium? He had a rather high concept of Christ, and therefore he wanted, far from the confusion of the Jews, to know everything exactly. But when he asked, "What hast thou done" (v. 35), Christ said nothing about it in His answer; and what Pilate wanted to hear about most, namely, about His kingdom, he said the following: "My kingdom is not of this world," i.e., I am indeed a king, but not such as you imagine, but much more glorious. With these and further words, He already makes it clear that HE has done no evil. For He who says of Himself, "For this I was born, and for this I came into the world, to bear witness to the truth," shows that He has done no evil. Then, having said, "Whosoever is of the truth heareth my voice," he attracts Pilate's attention and induces him to become a hearer of his words. If anyone says that he is true and loves the truth, he will surely listen to Me. And with these few words Pilate really captivated him, that he said, "What is the truth" (v. 38)? However, (Pilate) continued to engage in a matter that brooked no delay. He knew that the matter was time-consuming, and yet he wanted to deliver Jesus from the fury of the Jews. That is why he went out and – what does he say? "I find no fault in Him" (v. 38). Look, what prudence! He did not say, "Since He has sinned and is worthy of death, then forgive Him for the feast; but first He acquitted Him of all guilt, and then He rightly asks that they, if they do not want to let Him go as innocent, at least spare Him as guilty for the sake of the feast. Wherefore he added, "And it is your custom that I should let you go alone at the Passover," and then, wishing to bow down to them, "Do you want me to release to you the King of the Jews? Then they all cried out, Not Him, but Barabbas" (v. 39, 40). What a vile desire! For those like themselves, they ask and release the guilty, but they order the innocent to be put to death! This is their custom for a long time! But in all this, notice the Lord's love for mankind. "Pilate [commanded] Him to be beaten" (19:1), perhaps wishing thereby to calm and tame the fury of the Jews. For as He could not deliver Christ by the former means, He commanded Him to be beaten, and suffered all that had been done to Him, to put upon Him "a crown and a scarlet robe" (v. 2), to appease their wrath. For this reason he brought Him out to them in a crown, so that they, seeing the shame to which He was subjected, would calm down somewhat from passion and spew out poison from themselves. But why did the soldiers do this, if, indeed, there was no order from the commander? To please the Jews. And so at first, not by his command, they went by night, but dared to do anything for money, to please the Jews. Meanwhile, even in the face of so many and so great insults, Christ stood silently, as He did during the interrogation, and did not answer anything. And thou shalt not only hear this, but keep it constantly in thy mind; and when you see that the Lord of the universe and of all the angels, being reproached by the soldiers in word and deed, endures everything in silence, – do the same yourself. Pilate called Christ the king of the Jews; therefore they put on Him the garment of ridicule. Then he brought Him out and said, "I find no fault in Him" (v. 4). And behold, he went out "wearing a crown of thorns," but even this did not quench the fury of the Jews; they cried out, "Crucify Him, crucify Him" (v. 5, 6). Then Pilate, seeing that all his efforts were in vain, said, "Take Him, and crucify Him" (v. 6). From this it is evident that he also permitted the former (insults) to tame their fury: "For I," he says, "find no fault in Him," v. 6.

2. See how many means the judge uses to defend Him, constantly declaring Him innocent; but nothing could bend those dogs. For these words, "Take and crucify," show that he denies and does not want to have a share in the lawless deed with them. In this way they brought Christ in order to kill Him according to the sentence of the ruler; but the opposite happened: according to the sentence of the ruler, He should have been released as soon as possible. Being put to shame by this, they say, "We have the law, and according to our law he must die, because he made himself the Son of God" (v. 7). But how, when the judge said to you, "Take Him, and judge Him according to your law," you said, "We are not permitted to put anyone to death" (18:31), and now you have recourse to the law? And note the accusation: "Because He made Himself the Son of God"! But, tell me, is it a crime when he who does the works proper to the Son of God calls himself the Son of God? What about Christ? And while they were thus talking among themselves, He was silent, fulfilling the prophetic saying: "He did not open His mouth. Out of bondage and judgment He was taken" (Isaiah 53:7,8). Meanwhile, Pilate, hearing from them that He had "made Himself the Son of God," was afraid, fearing that what they had said would not be true in practice, and that he might appear to be a transgressor of the law. And they, although they knew this both from words and from deeds, are not terrified, but kill Him for the very thing for which it is proper to worship Him. For this reason, Pilate no longer asks Him, "What have You done?" – but, shaken by fear, he again conducts the interrogation first, saying: "Thou art the Christ"? But He did not answer (v. 9), because (Pilate) had already heard, "For this I was born, and for this I came," and, "My kingdom is not of this world," and therefore he had to resist the Jews, and set Christ free, but he did not do this, but on the contrary, yielded to the fury of the Jews. Then the Jews, refuted in all things, turn to the accusation of a crime of state, and say, "Whosoever maketh himself king is an adversary of Caesar," v. 12. Therefore, it would be necessary to carefully investigate whether He really coveted power and plotted to overthrow Caesar from the kingdom; but Pilate does not make such a thorough examination. That is why Christ did not answer him, because He knew that he was asking everything in vain. On the other hand, His deeds bore witness to Him, and therefore He did not want to refute and defend Himself with words, showing that He voluntarily went to death. And since he was silent, Pilate says, "Do you not know that I have power to crucify you" (v. 10)? Do you see how he has already condemned himself beforehand? And truly, if everything depends on you, then why do you not find any fault in Him, and do not let Him go? When Pilate has thus condemned himself, (Jesus) says, "Greater sin is on him who delivered me to you" (v. 11), showing that he too is guilty of sin. And in order to bring down his arrogance and pride, he says, "I would have no power over me, if it had not been given to you" (v. 11), which shows that all this is not done by chance, nor according to the usual order, but mysteriously. And so that when he heard the words, "If it had not been given to you," he would not think that he was free from all guilt, he added, "More sin is on him who delivered Me to you." But if indeed "it was given," then obviously neither he (Pilate) nor they (the Jews) are subject to accusation? In vain will you say this. The expression "given" here means – admitted. It was as if Christ had said: (God) allowed this to happen; but therefore you are no strangers to crime. With these words He frightened Pilate and presented a clear excuse to Himself, which is why Pilate "sought to let Him go." But the Jews cried out again, "If you let him go, you are no friend of Caesar" (v. 12). Since, having presented accusations from their own law, they did not have time in the least, they now maliciously turn to foreign laws, saying: "Everyone who makes himself a king is an opponent of Caesar." But where was He the thief of royal power? And how can you prove it? Porphyry? Coronet? With clothing? Warriors? But did He not always walk alone with the twelve disciples, eating all the simple things – food, clothing, and shelter? But what cowardice and what misplaced timidity! Pilate, thinking that he would indeed be in danger if he neglected this, went out as if with the intention of investigating the matter (this is the meaning of the expression: "sat down at the judgment seat"); and yet, without making any investigation, he betrays Him, thinking thereby to bow them down. And that he did it with such intention, listen to what he says, Behold your King, v. 14. And when they said, "Crucify him" (v. 15), he again added the following words, "Shall I crucify your king" (v. 15)? But they cried out, "We have no king but Caesar" (v. 15), and thus voluntarily subjected themselves to punishment. For this reason God also betrayed them, because they had already rejected His providence and protection from themselves in advance. And since they had unanimously denied His kingdom, He also allowed them to be subjected to their own judgment. What was said could certainly have calmed their anger; but they feared that Christ, being released, would again gather the people around Him, and therefore they tried in every way to prevent this. A great evil is truly lust for power, a great evil, and it can destroy the soul. That is why they never listened to Him. Pilate, in consequence of His mere words, wanted to let Him go; And they do not cease to say: "Crucify"! But why do they insistently desire to subject Him to this kind of death? Because it was the most shameful death. Fearing that there will be no memory of Him in the future, they try to subject Him to a shameful execution, not understanding that the truth is exalted by obstacles. And what they supposed, listen to what they say: "We remembered that the deceiver said, After three days I will rise" (Matthew 27:63). Therefore, they set everything in motion and used all measures to blacken the subsequent events; That is why they constantly shouted: "Crucify," i.e., the disorderly crowd, bribed by the leaders, shouted.

3. But we will not only read about it, but we will also keep it all in our minds – the crown of thorns, the garment, the reed, the beatings, the blows on the cheeks, the spitting, the ridicule. Constant remembrance of this can destroy any anger. Whether we are ridiculed, or whether we endure anything unjustly, we will constantly say: "A servant is not greater than his master" (John 15:20), and we will imagine the words of the Jews, which they said to Christ in a frenzy: "Thou art a Samaritan, and a demon in Thee" (John 8:48); "He does not cast out demons except [by the power of] Beelzebub" (Matt. 12:24). For this reason Christ endured all this, so that we might follow in His footsteps and patiently endure mockery. Ridicule is incomparably more irritating than abuse, and yet He not only endured it, but did everything to deliver those who mocked Him and free them from the punishment that awaited them. In the same way He sent the Apostles for their salvation, and therefore you hear them say: (we know) "that you did it out of ignorance" (Acts 3:17), and with such words they draw them to repentance. Let us also imitate this; nothing propitiates God so much as love for enemies and doing good to those who offend us. When someone offends you, look not at him, but at the devil who causes him to do so; Pour out all your anger on the devil, and even feel sorry for him, since he is under the influence of the devil. If the lie is from the devil (John 8:44), how much more is the foolish wrath from him. In the same way, when you see someone mocking you, think that it is the devil who is impelling him, because ridicule is not a Christian thing. And if he who is commanded to weep (Matthew 5:4), who has heard the words: "Woe to you who laugh now" (Luke 6:25), if he reviles others, mocks and is irritated, then he deserves not reproach from us, but tears. For Christ was also troubled in spirit when He thought of Judas. So, let us try to put all this into practice. If we do not do this, then we have sewn into this world in vain and without benefit, or, better to say, for our own evil. Faith alone cannot lead us into the kingdom of heaven; on the contrary, it is because of it that those who lead a wicked life will be especially condemned, because "he who knew the will of his master, and was not ready, will be beaten with many stripes" (Luke 12:47), and again: "If I had not come and spoken to them, they would have had no sin" (John 15:22). What excuse shall we have, when we are within the royal palaces, when we have been vouchsafed to enter the very sanctuary, have become partakers of the sacraments of purification, and yet we live worse than the pagans, who have not been vouchsafed any of these gifts? If they, for the sake of vain glory, have shown so much wisdom, how much more should we, in order to please God, exercise every virtue. And yet, we do not neglect even wealth. They have repeatedly neglected even their own lives, and in time of war have sacrificed their children to the fury of demons, and despised their own nature for the sake of pleasing demons; but we do not want to despise even silver for Christ's sake and wrath to please God, but we are inflamed and are no better than those who suffer from fever. And just as the latter, being possessed by illness, burn as if in fire, so we, as if tormented by some fire, are never able to restrain ourselves from wishing, but on the contrary, increase anger and covetousness. Wherefore I am ashamed and amazed when I see among the heathen men who despise riches, and among us all those who are madly devoted to it. And if there are those who despise wealth, they are possessed by some other passion, for example, anger and envy, so that it is a difficult matter to find pure wisdom. And the reason for this is that we do not try to receive healing from the Holy Spirit. And we listen to it not with tenderness, sorrow and lamentation, but without any attention when we have free time. That is why, when the rushing stream of worldly affairs runs, it drowns everything and buzzes with all the benefits that may have been acquired. For if a man, having a wound, applied medicine to it, but did not bind it carefully, but allowed it to fall away, and allowed water and dust and heat and innumerable other things that can aggravate his wound to get into his ulcer, then surely he would not receive any benefit, but not from the weakness of the medical means, but from his own carelessness. This usually happens to us, when we pay little attention to divine words, and give ourselves over to worldly cares wholly and uninterruptedly. In this case, every seed is suppressed and everything becomes barren. Therefore, in order that this may not happen, let us open, at least a little, our eyes, let us look up to heaven, let us look at the tombs and graves of the departed people. And the same end awaits us, and this need to relocate often comes to us before evening. Let us prepare for this departure. We need to store up a lot for this path, because there is great heat, great heat, and a complete desert. It is no longer possible to stay there in a hotel; you can't buy anything; but you must take everything with you from here. Listen to what the virgins say: "Go to those who sell" (Matthew 25:9); but those who went gained nothing. Listen to what Abraham says: "A great gulf is established between us and you" (Luke 16:26). Listen to what Ezekiel says about that day, "Noah, Daniel, and Job would not have saved their sons" (Ezekiel 14:14,18). But God forbid us to hear these words! May God grant, on the contrary, that we may store up here all that is necessary for eternal life, and that we may boldly behold our Lord Jesus Christ, with Whom the Father, with the Holy Father, the Holy Father. By the Spirit, glory, power, honor, now and ever, and unto the ages of ages. Amen.

DISCOURSE 85