On the Betrayal of Judas

are they offering hymns of thanksgiving? Perhaps what I am about to say will seem burdensome, yet it needs to be said because of the listlessness of many people. When Judas partook of the last supper on that final night, while all the others were reclining, he jumped up and went out. ^A Those, therefore, who hurry away before the final thanksgiving are imitating him. For if that man had not gone out, he would not have become a traitor; if he had not left his fellow disciples, he would not have perished; if he had not torn himself away from the flock, the wolf would not have found him alone and devoured him; if he had not separated himself from the Shepherd, he would not have fallen prey to the beast. For this reason, that man went out after he had sung a hymn with the Jews, whereas these others go out after having sung with the Master. Do you see that the final prayer after the sacrifice happens according to that pattern? And now, beloved, let us keep this in mind, let us reflect on this, fearing the judgment placed upon this matter. He imparts his own flesh to you; ^B if you tear yourself away from that sacred [banquet]—he cast him out—yet you do not even respond to him with words, nor give thanks for what you have received? Rather, enjoying bodily food after the table you turn to prayer, but when you partake of spiritual food, which surpasses all creation, both visible and invisible, being human and of humble nature, do you not remain giving thanks both in words and in deeds? And how are these things not deserving of ultimate punishment? I say this, not that you may merely applaud, nor that you may shout and cry out, but that, remembering these words at the proper time, you may exhibit the appropriate decorum. They are called mysteries, and such they are; and where there are mysteries, there is much silence. Therefore, let us approach this sacred sacrifice with much silence, with much decorum, with the appropriate reverence, that we may draw God toward greater favor, and cleanse our soul, and attain the eternal good things; which may we all attain, by the grace and love for mankind of our Lord Jesus Christ, with whom, to the Father, together with the Holy Spirit, be glory, and power, and worship, now and always, and unto the ages of ages. Amen.

MONITUM

Second, we might hesitate to conjecture about Judas the betrayer. But Tillemont establishes this timing of the period based on slight conjectures, if I am not mistaken, as will be said at greater length in the *Monitum* to the Homilies on Genesis. Regarding this second homily, whose beginning is, "I wished, beloved," as to the first homily, which begins, "A little necessity," as regards the time, we can state nothing else for certain, or as very probable, than that it was delivered some years after the second. Nor should we remain silent about the fact that [the homily] "A little necessity" has a place among genuine works in the very ancient Augustan Catalogue, but the second does not; for it is evident that, with the exception of the beginning and a few other things, which were introduced when Chrysostom himself was revising it, it was the very same [as the first]: and otherwise, as Savile correctly warned, that Augustan Catalogue is so constructed that all the minor works which are mentioned in it are true and authentic; but you should not think that all things which are absent from it are spurious; nay, there are very many more genuine works of Chrysostom than are enumerated in the same catalogue. Furthermore, since Chrysostom revised this same sermon, and in most parts [of it] changed it, so that he created two homilies out of one, it is no wonder if there is such variety in the manuscripts; since, however, the variant readings pertain to one or the other, we have enough [information] that we have published both, and we have refrained from noting those most frequent variant readings. Noteworthy in both homilies is that passage numbered 6: "And now Christ is present adorning the table." For it is not a human being who makes the proposed [elements] the body and blood of Christ. He only fulfills the role, but it is God who offers and who performs the sacrifice; but it is the power of God that accomplishes all things. "This is my body," he says: this word transforms the proposed [elements]. Here the transubstantiation and presence of Christ in the Eucharist are clearly preached, as will be said at greater length in their proper place.

As for what is said in both homilies, that he is now on the fourth day acting on behalf of his enemies, this certainly indicates that Chrysostom held these homilies in both instances, in the same year, and maintained the same order of preaching.

We are issuing a new translation of both homilies.

ON THE BETRAYAL OF JUDAS, AND ON THE PASSOVER, AND ON THE TRADITION OF HIS MYSTERIES, AND THAT WE OUGHT NOT TO HOLD A GRUDGE, ON THE HOLY AND GREAT THURSDAY. – HOMILY I

^A A few things today it is necessary for me to speak to your charity; and for this reason a few, not that you are burdened by a multitude of words: for it is not possible to find another city so studious of spiritual sermons as yours. We do not, therefore, speak few things because we would cause disgust to you by the number of our sermons, but because another cause for brevity intervenes today. For I see many of the faithful hurrying to the communion of the holy and awesome mysteries. In order, therefore, that you may not be deprived of that table, nor fail of this, it is necessary to provide a moderate amount of food, that you may receive gain from both sides, and being provided with this ^B as with a supply for the journey of doctrine, you may thus approach the fearful and terrible communion with fear, trembling, and due reverence.

Today, beloved, our Lord Jesus Christ was betrayed; for on the evening of this day the Jews went and seized him. But do not be cast down at hearing that Christ was betrayed; nay, rather be cast down and weep bitterly, not for Jesus who was betrayed, but for Judas the traitor. For he who was betrayed saved the world, but the traitor lost his own soul. He who was betrayed sits at the right hand of the Father in the heavens, the traitor is now in hell, bearing inevitable punishment. For his sake weep and groan, for his sake lament, for his sake Christ wept. For "When he had seen him," he says, "he was troubled, and said, One of you shall betray me" (John XIII, 21). O the great mercy of the Lord! Being betrayed, he laments the traitor. "When he had seen him," he says, "he was troubled, and said, One of you shall betray me." Why was he troubled? ^D At once to show his love, and to teach those who hear that not the one who suffers wrongs, but the one who does them, is always to be lamented. For this is worse than that; or rather, it is not an evil to suffer wrong, but to do wrong, this is a real evil. For to suffer wrong brings about the kingdom of heaven, but to do wrong is the cause of hell and punishment for us. For: "Blessed," he says, "are those who suffer persecution for righteousness' sake, for theirs is the kingdom of heaven" (Matt. V, 10). Do you see how the endurance of evil earns the kingdom of heaven as a wage and a reward? Hear how committing evil brings on punishment and retribution. For when Paul had said concerning the Jews, that they "killed the Lord and persecuted the prophets" (I Thess. II, 15), he added, "whose end shall be according to their works" (II Cor. XI, 15). Do you see how those who suffer persecution receive the kingdom, but those who persecute prepare wrath for themselves? These things are not said by me now without purpose, but so that we may not be angry at our enemies, but may pity them and weep for them and lament with them. For they are the ones who are suffering evil, that is to say, those who are our enemies. If we thus temper our soul, we shall be able to pray even for them. For this reason I have now spent the fourth day exhorting you to pray for your enemies, so that the doctrine may be more firm, rooted by the frequency of the admonition. Therefore I frequently insist with my sermons, so that I may evacuate the tumor of anger and restrain its heat, so that he who comes to pray may be void of anger. For Christ did not exhort these things for the sake of the enemies alone, but also for our own sake, because we forgive them their sins: for you receive greater things than you give, when you remit anger to an enemy. And how, you say, ^C do I receive greater things? If you remit sins to your enemy, the offenses committed against the Lord are remitted to you. Those are incurable and do not deserve pardon, but these find pardon and consolation. Hear Eli saying to his sons: "If a man sins against a man, they shall pray for him: but if he sins against God, who shall pray for him?" (I Kings II, 25). So that that wound is not easily healed even by prayer; yet it is not healed by prayer, but it is healed by the remission of the sins of one's neighbor. On account of this, Christ called those sins against the Lord ten thousand talents, but these, one hundred denarii (Matt. XVIII, 23-28). Remit the hundred denarii, that ten thousand talents may be remitted to you.

But let what has been said concerning prayer for enemies suffice; now, if you please, let us return to the betrayal, and see how our Lord was betrayed. "Then there went one of the twelve, called Judas Iscariot, unto the chief priests, and said, What will ye give me, and I will deliver him unto you?" (Matt. XXVI, 14-15).

^A And the statement seems indeed to be clear, and to imply nothing further; but if one examines each of the things said with precision, it contains great matter for contemplation, and depth of meaning. First, the timing. For the evangelist does not explicitly point it out without purpose; for he did not say simply "having gone," but added "Then [having gone]." "Then?" tell me, when? And for what reason does he point out the time? What does he wish to teach me? For "Then" was not said without reason; for, speaking through the Spirit, he does not speak either without cause or in vain. What then is "Then"? Before this very time, before this very hour, a harlot approached, having an alabaster jar of ointment, and she poured that oil upon the head of the Lord. She demonstrated much healing, she demonstrated much faith, much obedience and reverence; she was changed from her former life, becoming better and more temperate. And when the harlot repented, when she drew the Master to herself, then the disciple betrayed the Teacher. For this reason he said, "Then," so that you might not accuse the Teacher of weakness when you see the disciple betraying the Teacher. For so great was the power of the Teacher that it even drew harlots to His own obedience. What then, you say, did the One who draws harlots have no power to draw a disciple? He had the power to draw the disciple, but He did not wish to make him good by necessity, nor to drag him to Himself by force. "Then having gone." This word "having gone" also contains a not insignificant matter for contemplation; for not having been summoned by the chief priests, not compelled or forced, but of his own accord and from his own home he brought forth the treachery, and carried out this intention, having no one as a counselor in this wickedness. "Then having gone one of the twelve." What is "One of the twelve"? This too shows the accusation against him to be greatest by saying, "One of the twelve." For there were other disciples of Jesus, seventy in number; but those held the second rank, those did not enjoy such honor, nor did they partake of so much confidence, nor did they share in the mysteries to the same extent as the twelve. These were especially approved, and this was the band around the King; this was the company around the Teacher, and from this company Judas leapt forth. So that you might learn that not just any disciple betrayed Him, but one of the most approved rank, for this reason he says: "One of the twelve." And he who wrote these things, Matthew, is not ashamed. For what reason is he not ashamed? So that you might learn that they speak everything everywhere with truth, and conceal nothing, not even the things that seem to be disgraceful. For these things which seem to be disgraceful, these demonstrate the Master's kindness: that He deemed the traitor, the robber, the thief, worthy of so many good things, and continued carrying him until the very last hour; ^B for He was admonishing, and exhorting, and exercising care in every way. But if that man did not pay attention, the Lord is not to blame; and the harlot is the witness; for she, by paying attention to herself, was saved. Do not, therefore, despair of yourself, looking at the harlot; nor be confident in yourself, looking at Judas. For both of these are destructive, both to be confident and to despair; for to be confident makes the one who stands fall, and to despair does not allow the one who has fallen to rise. For this reason Paul exhorted, saying: "He that thinketh he standeth, let him take heed lest he fall" (1 Cor. X, 12). You have the examples of both: how the disciple, thinking he stood, fell; and how the harlot, lying down, rose up. Our mind is prone to slip, our intent is easily turned; for this reason it is necessary to secure and fortify ourselves from every side. "Then having gone one of the twelve, Judas Iscariot." Do you see from what choir he fell? Do you see what teaching he held in contempt? Do you see how great an evil is sloth and negligence? "Judas who is called Iscariot." Why do you tell me his city? Would that I did not know this man! "Judas who is called Iscariot." For what reason do you tell his city? There was another disciple Judas, who was called the Zealot. So that, then, through the identity of the name there might not be any confusion, he distinguished this one from that one, and named the one from his virtue, "Judas the Zealot"; but this one he did not name from his wickedness; for he did not say, "Judas the traitor." Although he ought, just as he called the other from his virtue, so also to address this one from his wickedness, and say, "Judas the traitor"; but so that he might teach you to have a tongue clear of accusations, he spares even the traitor himself. For, he says, "Having gone, one of the twelve, Judas Iscariot, unto the chief priests, he said unto them: What will ye give me, and I will deliver him unto you?" O that wicked voice! And how did it leap from his mouth? How did it move his tongue? How did the whole body not shudder? How did his mind not depart?

3. "What will ye give me, and I will deliver him unto you?" Did Christ teach you this, tell me? Was it for this reason He said, "Provide neither gold, nor silver, nor brass in your purses" (Matt. X, 9), ^C putting off from above the cause of your love of money? Did He not constantly exhort this, and with these things say, "If anyone smite you on the right cheek, turn to him the other also" (Matt. V, 39)? "What will ye give me, and I will deliver him unto you?" (Matt. XXVI, 15). O the folly! For what, I ask, having either small or great fault to bring against Him, do you betray the Teacher? Is it because He gave you power over demons? Or because He made you to heal diseases? Or to cleanse lepers? Or to raise the dead? Or because He stood against the tyranny of death? In return for these benefits do you give these rewards? "What will ye give me, and I will deliver him unto you?" O the folly! Or rather, O the love of money! For that gave birth to all the evils; having desired that, he betrayed the Teacher. For such is that evil root; it makes the souls that have seized it go mad more cruelly than a demon, and it makes one ignore everything, both oneself and one's neighbors and the laws of nature, and it drives one out of one's very senses and makes one go frantic. For see how many things it cast out of Judas' soul: the conversation, the association, the communion at the table, the miracles, the teaching, the exhortation, the admonition: love of money cast all these into forgetfulness then. For this reason, Paul fittingly said that "The love of money is the root of all evils" (1 Tim. VI, 10). "What will ye give me, and I will deliver him unto you?" Great is the folly of the word. You deliver, tell me, the One who holds all things, the One who has authority over demons, who commands the sea, the Master of the nature of all things? So that, then, He might curb his folly, and show that if He had not wished it, He would not have been delivered, hear what He does. At that very time of the betrayal, when they came unto Him, with staves and light, He says to them, "Whom..."

^A seek you?" And they knew not whom they ought to have taken. So far was Judas from being able to deliver Him, that he did not even see Him who was present, whom he was about to deliver, although there were torches and such a light; for the evangelist, indicating this, says, "They had lanterns and light, and they saw Him not."

We work good freely, not by necessity. Every day Christ would remind him, both by works and by words, showing that he could not escape notice if he were to betray Him; yet He did not openly rebuke him before all, lest He should thereby make him more impudent, nor did He stay silent, lest—if he should think he was hidden—he should come to the betrayal without fear. But He frequently said, "One of you shall betray Me," yet He did not openly expose him. He discoursed many things concerning Gehenna, many concerning the kingdom, and exhibited His power in both these matters, whether in punishing sinners or in honoring the just. But that man despised all these things, yet God did not drag him by force. For since He made us masters of our own choice concerning both evil and good works, He wishes us to be good freely. Therefore, if we do not wish it, He does not compel, nor does He bring in necessity; for to be good by compulsion is not to be good at all. Since, therefore, he too was master of his own will, and it was in his power not to obey, and not to decline unto avarice, he was for this reason blinded in mind and betrayed his own salvation; and he says, "What will you give me, and I will deliver Him unto you?" The evangelist, therefore, exposing the blindness and insanity of his mind, says that at the time of the invasion Judas stood near them, he who had said, "What will you give me, and I will deliver Him unto you?" Nor is the power of Christ seen from this alone, but also from the fact that at His very uttering the voice, they retreated and fell to the ground. But since they did not desist from their impudence even so, at length He delivered Himself, as if to have said: "I have done all that was Mine, I have declared My power, I have shown you that you attempt things which cannot be done. I wished to compress your wickedness; but since you did not wish it, and persevere in your insanity, I, at any rate, deliver Myself." I have said these things, furthermore, lest any should accuse Christ, and say, "Why did He not change Judas? Why did He not make him temperate and moderate?" How was it fitting to make him moderate? By necessity, or by will? If indeed by necessity, he would not have been better even so; for no one is made better by necessity. If by will and choice, He brought in all things that could correct the will and choice. But if that man did not wish to receive the remedy, it was not the fault of the physician, but of him who repelled the healing. See, therefore, how much He did to bring him back to a wiser mind and salvation: He taught him all philosophy by works themselves, and by words; He made him superior to demons, gave him the ability to perform many miracles, terrified him with the threat of Gehenna, and exhorted him with the promise of the kingdom. He constantly exposed his secret counsels, nor did He make them public by exposing them; He washed his feet, as He did those of the others, and made him a participant of His table and food. He left nothing undone, either small or great; but that man remained willingly without amendment. And that you may learn that, when he could have been changed, he did not wish it, but that the whole outcome proceeded from his own sloth, listen. For when he had betrayed Him, he threw down the thirty pieces of silver, and said, "I have sinned in handing over innocent blood" (Matt. 27. 4). What is this? When you saw Him performing miracles, you did not say, "I have sinned in handing over innocent blood," but, "What will you give me, and I will deliver Him unto you?" But when the evil had proceeded further, and the betrayal had reached its end, and the sin was consummated, then you acknowledged the sin. What, therefore, do we learn from this? Namely, that when we dwell in sloth, no warning helps us; but when we act studiously, we can lift ourselves up even by our own selves. Since even here, when the Master warned, he did not listen; but when there was no one to warn him, his own conscience was moved; and, with no one as teacher, he changed himself, condemned his own crime, and threw down the thirty pieces of silver. "What will you give me, and I will deliver Him unto you?" And they set for him, he says, thirty pieces of silver. They counted out the price of the blood that had no price. Why do you receive thirty pieces of silver, O Judas? Christ came gratis, about to pour forth His blood for the world, for which you set a price and a bargain through impudence. What is more impudent than this pact? When these things were happening, when the betrayal was being set, when Judas was destroying himself, ^B "The disciples came unto Him, saying, Where wilt Thou have us prepare for Thee to eat the Pascha?" (Matt. 26. 17). He betrays the Lord, they care about the Pascha; he enters into pacts, they prepare for the ministry. They had been made illustrious by the same miracles, they had been trained by the same doctrine, they were endowed with the same power: whence, then, this change? From the choice. This is the cause for all men everywhere, both of good things and of evil. "Where wilt Thou have us prepare for Thee to eat the Pascha?" This present evening was then at hand; because, therefore, the Lord did not have a house, for that reason they say to Him: "Where wilt Thou have us prepare for Thee to eat the Pascha? We have no defined inn, no tabernacle, no house." Let them learn, who construct splendid houses, wide porticos, long colonnades, that Christ had not where to lay His head (Matt. 8. 20). Why, therefore, do they ask, "Where wilt Thou have us prepare for Thee to eat the Pascha?" What Pascha? Not this of ours, but for the interim the Jewish one. For that one the disciples prepared, but this our own He Himself prepared; nor only did He prepare it, but He Himself became the Pascha. "Where wilt Thou have us prepare for Thee to eat the Pascha?" That was the Jewish Pascha; that had taken its beginning in Egypt. For what cause, therefore, did Christ eat it? Because He fulfilled all things legal. For even when He was being baptized, He was saying: "For so it becomes us to fulfill all righteousness" (Matt. 3. 15). He came to redeem man from the curse of the law; for "God sent His Son, born of a woman, made under the law, to redeem them that were under the law" (Gal. 4. 4, 5), and to abrogate the law. Therefore, that no one might say, "He abrogated it because He could not fulfill it, inasmuch as it was heavy, burdensome, and difficult," after He had fulfilled all things which looked to it, then He loosed it. Therefore He made the Pascha, for the order of the law was the Pascha. Why did the law command to eat the Pascha? They were ungrateful concerning the

^A benefactor, the Jews, and even alongside those benefits they forgot the commandment of God. For when they had departed from Egypt, seeing the sea dividing and coming together again, and ten thousand other miracles, they said: "Let us make ourselves gods, which shall go before us" (Exod. 32. 1). What do you say? The miracles are still in your hands, and you have forgotten the benefactor? Because therefore they were so senseless and ungrateful, God bound up the reminders of his gifts with the occasion of the feasts, and for this reason He commanded the Pascha to be sacrificed: "That, if thy son ask thee," He says, "What is this Pascha? you may say, Because our ancestors once smeared the blood of the sheep on the doors in Egypt, that the Destroyer, coming and seeing it, might not dare to leap inside and inflict a wound" (Exod. 12. 27). And the feast was thenceforth a perpetual reminder of salvation. But rather they were gaining not only this, that it reminded them of the ancient benefits, but also something greater, that it was prefiguring things to come. For that lamb was a type of another spiritual lamb, and the sheep of a sheep; and the one was a shadow, but the other was the truth. But since the Sun of righteousness appeared, the shadow thenceforth ceased; for when the sun rises, the shadow is hidden. For this very reason [383] at the one and selfsame table the Pascha is perfected, both that of the type and that of the truth. For just as painters on the very panel both draw lines and sketch a shadow, and then apply the truth of the colors upon it; so also did Christ do: upon the one table He both signed the typical Pascha and added the true: "Where wilt thou that we prepare for thee to eat the Pascha?" The Jewish Pascha was then; but with the coming of the Sun, let no lamp shine any longer; the truth having arrived, let the shadow thenceforth cease.

5. Against the Jews

6. Bread is transformed in the Eucharist and becomes a perfect sacrifice

of the mysteries, when they fall into a soul full of wickedness, they corrupt and destroy it all the more, not by their own nature, but through the infirmity of the soul receiving them. Let no one therefore harbor evil thoughts within; rather, let us purge our minds, for we approach a pure sacrifice. Let us render our soul holy, for this can be accomplished even in a single day. How, and in what manner? If you have something against an enemy, cure that anger, dissolve the enmity, so that you may receive the remedy from the table, for you approach a fearful and holy sacrifice. Revere the rationale of this offering: Christ lies slain. And whose sake and why was he slain? That he might bring peace to things in heaven and on earth, that he might make you a friend, even of the angels, that he might reconcile you to the God of all, that he might make you—once a foe and adversary—a friend. He gave his soul for those who hated him, yet you harbor enmity against a fellow servant? And how can you stand at the table of peace? He did not refuse even to die for you, yet you refuse to dismiss anger against a fellow servant for your own sake? Is this worthy of pardon? "He did me harm, and wronged me greatly," you say. And what is that? It is a loss of money; for he has not yet wounded you as Judas wounded Christ; and yet He gave the very blood that was shed for the salvation of those who shed it. What can you say that is equal to this? If you do not forgive your enemy, you do not harm him, but yourself. For while you have often harmed him in this life, you have rendered yourself unworthy of pardon in the trial of the coming day. For God hates nothing so much as a man mindful of injuries, or a heart puffed up and a spirit burning with anger. Hear then what He says: "If you offer your gift at the altar, and there you recall, while standing at the altar, that your brother has something against you; leave your gift before the altar, and go, be reconciled to your brother, and then offer your gift" (Matt. 5. 23, 24). What do you say—shall I dismiss my gift? Yes, He says, for this sacrifice was instituted for the sake of peace with your brother. If, then, this sacrifice was instituted to maintain peace with your brother, and you do not make peace, you partake of the sacrifice in vain, for this work becomes useless to you. Therefore do that thing first, for which the sacrifice was offered, and then you shall beautifully enjoy it. For this the Son of God descended—to reconcile our nature to its Lord; nor did He come for this alone, but also that He might make us, if we did such things, partakers of His own title. For, "Blessed," He says, "are the peacemakers, for they shall be called the children of God" (Matt. 5. 9). For what the only-begotten Son of God did, do you according to your ability, that you may be a reconciler of peace both for yourself and others. Therefore He calls you a peacemaker, a child of God; therefore, at the time of the sacrifice, He mentions no other commandment than reconciliation with a brother, showing that this is the greatest of all. I wished to continue the discourse, but these things suffice for those who attend to themselves, if they keep them in memory. Let us therefore, beloved, always remember these words, and also the holy kisses, and the awesome embrace which we give to one another. For this collects our souls together, and makes us all one body, since we all partake of one body. Let us then coalesce into one and the same body, not by mingling our bodies, but by binding our souls together with the bond of love. Thus shall we be able to partake of the table before us with confidence. For even if we abound in six hundred works of justice, if we retain the memory of injuries, all results in vanity and for nothing, and we shall be able to gather no fruit from it for our salvation. Having learned these things, then, let us dissolve all anger, and with a purged conscience, with meekness and all modesty, let us approach the table of Christ, with whom to the Father be glory, honor, and empire, together with the Holy Spirit, now and forever, etc.

On the divine and mystical supper of the Savior, and on the betrayal of Judas: on the Passover also, and on the dispensation of the divine mysteries, and on the forgetting of injuries. The homily was delivered on the holy and great Thursday.

Homily II.

1. I desired, beloved, to take up the discourse concerning the patriarch again, and from there to set before you a spiritual feast: but the ungrateful mind of the traitor draws our tongue to discuss his crime, and the timeliness of the day, that we may deal with the madness of his wickedness, exhorts us. For today our Lord Jesus Christ was betrayed into the hands of the Jews by His own disciple. But hearing this, dearly beloved, do not be sad, nor bear it heavily that the Lord was betrayed: rather, lament and burst into tears, not for Jesus who was betrayed, but for Judas the traitor. For Jesus betrayed saved the world, but Judas the traitor lost his own soul; Jesus betrayed sits at the right hand of the Father in the heavens, while Judas the traitor is now in hell, and awaits the inescapable and eternal punishment from there. Therefore lament, therefore burst into tears, since our Lord Jesus Christ Himself, seeing Judas, was troubled and wept. For seeing him, He said, He was troubled and said, "One of you will betray me" (John 13. 21). Why was He troubled? Thinking, of course, that he, after such doctrine, after such exhortations, did not anticipate into what a precipice he was casting himself. The Lord, therefore, seeing the madness of the disciple, and being moved with compassion for him, was troubled and wept. The evangelists mention this back and forth, so that they may bear witness to the truth of the dispensation. Therefore the Lord was troubled, perceiving the highly ungrateful mind of the disciple, to teach us that those who do evil are to be lamented most of all, not those who suffer evil. For those who suffer unjustly and undeservingly are rather worthy to be declared blessed. Therefore Christ said: "Blessed are those who suffer persecution for righteousness' sake, for theirs is the kingdom of heaven" (Matt. 5. 10). Do you see how much gain He shows for those who suffer evil?

^A See again in another place the inevitable punishment of those who do evil: hear the blessed Paul saying, "But you, brethren, have become imitators of the churches of God that are in Judea; for you suffered the same things from your own countrymen, as they did from the Jews, who killed both the Lord Jesus and their own prophets, and drove us out, and do not please God, and are contrary to all men, forbidding us to speak to the Gentiles that they may be saved, to fill up the measure of their sins; for the wrath of God has come upon them to the end" (1 Thess. 2. 14-16). Do you see that it is right to mourn and lament those who do evil most of all? For this reason, the philanthropic Master, seeing the daring of the disciple, was troubled and wept, ^B showing His sympathy for the disciple, and demonstrating the magnitude of His philanthropy, that even up to the very betrayal He did not cease to provide for the correction of the disciple. Therefore, weep bitterly and groan all the more, since the Master also was saddened for his sake. "For he was troubled," it says, "Jesus, and said: One of you will betray me" (John 13. 21). O what compassion! O what goodness of the Master! The one who is betrayed suffers for the betrayer. For seeing him persisting in wickedness, He was troubled and said, "One of you will betray me." See, how much forbearance! How much philanthropy! How He spares the ungrateful man, and does not wish to make him shameless, but leads all the disciples into fear and anxiety, so that He might provide an opportunity for him to repent of his madness! ^C But when the soul becomes insensitive, not receiving the seed of piety, it accepts neither exhortation nor counsel, but being darkened by passion, it goes over the cliffs; wherefore, not even this man gained anything from such great forbearance. "One of you will betray me," He says. Why was He troubled and saddened? Showing at once His own affection, and teaching us that we ought to mourn most those who do evil to their neighbor. For such people bring down wrath upon themselves; and it is right to mourn everywhere not the one who suffers evil, but the one who does evil. For to suffer evil procures for us the kingdom of heaven; but to do evil to someone becomes a cause for us of Gehenna and punishment. "For," He says, "blessed are those who are persecuted for righteousness' sake." Do you see how suffering evil has a reward and a prize, the kingdom of heaven? Hear how doing evil also brings punishment and retribution. For when Paul had spoken about the Jews, that they killed the Lord and persecuted the prophets, he added, ^D "whose end is according to their works" (2 Cor. 11. 15). Do you see how those who are persecuted receive the kingdom of heaven, but those who persecute inherit the wrath of God? We do not set these things forth simply for your love, but so that we may be trained not to be angry at our enemies, but rather to pity them, and to weep and suffer for them. For they are the ones who are suffering evil, those who are hostile to us in vain. If we prepare our soul in such a way as not to be angry, but even to suffer for them, we shall be able, according to the word of the Lord, to pray *for* them, and through this draw down much grace from above. For this reason, for the fourth day I have been discoursing to you on prayer for enemies, so that the word of the teaching might remain permanent by the continuity of the exhortation, so that it might be rooted in your minds. For this reason, we continuously pour these things into your ears, so that the swelling of anger may subside, and the inflammation be calmed, and the one approaching with prayer may be clean of anger. For Christ does not exhort these things only for the sake of enemies, but also for our sake, who forgive them their sins. For you receive a greater thing than you give, by forgiving anger toward an enemy. "And how," he says, "do I receive a greater thing?" Attend closely. If, therefore, you forgive the sins against the enemy, the transgressions against the Master are forgiven you. Those are incurable and unpardonable, but these have much comfort and forgiveness. Hear then Eli saying to his sons: "If a man sins against a man, the priest shall pray for him; but if he sins against God, who will pray for him?" (1 Kings 2. 25). So that is a great wound, nor is it easily loosened by prayer. And such a transgression is not loosened by prayer, but it is loosened immediately by the forgiveness of the sins against the enemy. Therefore, God called those ten thousand talents, that is, the sins against the Master; but these are a hundred denarii (Matt. 18. 23 ff.), which if you forgive, the ten thousand talents will be forgiven you.

2. But about prayer, enough has been said. If it pleases, having led the discourse a little higher, let us return to the account of the betrayal, and let us see how our Master was betrayed. But in order that we might learn all the madness of the betrayer, and know the ingratitude of the disciple and the ineffable philanthropy of the Master, let us hear from the evangelist how he narrates his daring to us. "Then," he says, "one of the twelve, Judas called Iscariot, went to the chief priests, and said to them: What are you willing to give me, and I will betray him to you?" (Matt. 26. 14, 15). It seems indeed that what is said is clear, and that it hints at nothing more; but if one were to examine carefully each of the things said, it holds much contemplation and a great depth of meanings. And first, the time. For the evangelist does not point it out simply; for he did not say, "having gone," simply; but he added, "Then having gone." Then; when? And for what reason does he point out the time? The evangelist, speaking by the Holy Spirit, does not point out the time to us simply; for the one speaking by the Spirit says nothing simply or in vain. What then is "then"? Before that time, before that very hour, a woman came who had an alabaster jar of ointment, and she poured that oil upon the head of the Lord. The woman demonstrated great faith, she demonstrated great healing, she demonstrated great obedience and reverence; she was changing from her former life, and became better and more temperate. And when the harlot repented, when she recognized the Master, then the disciple betrayed the teacher. Then, when? When the harlot, having approached, having poured the alabaster jar of ointment upon the feet of Jesus, wiped them with her own hair, and demonstrated great healing, erasing the sins of all her time through her confession. Then, therefore, when he saw her demonstrating such healing for the teacher, then he [entered] into the lawless betrayal.

^B And she, indeed, from the very foundation of iniquity ascended up into heaven itself; but he, after countless miracles and signs, after such great instruction, after that ineffable condescension of the Lord, fell down into the bottom of Tartarus. So great an evil is sloth and a corrupted will. Wherefore Paul was saying: “Let him who thinks he stands, take heed lest he fall” (I Cor. X, 12); and the prophet cried out of old: “Does he who falls not rise again? And he who turns away, does he not return?” (Jer. VIII, 4). So that neither may he who stands be overconfident, but instead always struggle in order that he may stand, nor may he who has fallen despair. For such was the power of the Teacher, that he could draw even harlots and tax collectors to his own obedience.

What then, you will say, since he was able to draw harlots, could he not draw a disciple? Yes, he could indeed have drawn the disciple; but he did not wish to make him good by necessity, nor to drag him to himself by force. Therefore, the evangelist, narrating to us those things which pertained to the ungrateful disciple, said: “Then he went,” that is, not called by others, nor compelled by another, nor with another urging him; but by his own impulse he turned to this, demonstrating that he had rushed to that lawless deed of his own accord and by his own will, moved by no outside cause, but urged on by the wickedness springing up from within to the betrayal of the Lord. “Then he went, one of the twelve.” It is no small crime that it should be said, “one of the twelve.” For because there were also other seventy disciples, therefore he said, “one of the twelve,” that is, from the select who dwelt with him daily, who enjoyed great confidence. To teach you, therefore, that he was from the foremost disciples, he says, “one of the twelve.” Nor does the evangelist pass this over in silence, so that you may believe that these things, which appear disgraceful, show the Lord's solicitude for us, in that he deemed the traitor and thief worthy of so many blessings, and exhorted him even until the final evening. Do you see how the harlot, having washed, gained salvation, but the disciple, because he had been sluggish, fell? Do not, therefore, despair of yourself by looking at the harlot; nor be overconfident by turning your eyes to the deed of the disciple: for both are destructive. For our mind is prone to falling and our will is volatile; wherefore we must fortify ourselves from every side. “Then he went, one of the twelve, Judas Iscariot.” Do you see from how great a choir he fell? Do you see of how great a discipline he deprived himself? Do you see how great an evil sloth is? “Judas,” he says, “Iscariot,” because there was another of the same name as this one, who was called the son of James. Do you see the wisdom of the evangelist, who makes him known to us not by his crime, but by his place; while he lets us know the other not by place, but by his father's name? And yet it would have been consistent to say “Judas the traitor”; but in order to teach us to keep the tongue pure from accusation, he abstains from the name of the traitor. Let us learn, therefore, not to mention the names of enemies with abuse. For if this blessed man did not wish to accuse the traitor when he was narrating this lawless deed, but silenced this indeed, and made him known by the place from which he had come: what excuse shall we be worthy of, when we accuse our neighbor, often mentioning not only our enemies with insults, but also those who appear to be well-affected toward us? Do not, I beseech you, let us do this. Paul also commands this, saying: “Let no corrupt word proceed out of your mouth” (Eph. IV, 29). Therefore, being entirely pure from such a disease, the blessed Matthew was saying: “Then he went, one of the twelve, who was called Judas Iscariot, and said to the chief priests, ‘What are you willing to give me, and I will deliver him to you?’” O accursed voice! O insane deed! While I think on these things, I tremble, beloved. How did such a voice escape from his mouth? How did he move his tongue? How did his soul not depart from his body? How did his lips not grow numb? How did he not lose his mind? Tell me, Judas, did your teacher teach you this for so long a time? Have you come to such an oblivion of such frequent admonitions? Did he not say for this reason, “Do not possess gold, nor silver” (Matt. X, 9), so that already from the beginning he might repress your fury for money? Was he not exhorting, saying: “If anyone strikes you on your right cheek, turn to him the other also” (Matt. V, 39)? Why, I ask, do you betray the teacher? Is it because he gave you power against demons, so that you might cure diseases, cleanse lepers, and perform many other miracles; and for these benefits do you return these rewards to him? O fury, or rather, avarice! For avarice brought forth all these evils—that root of evils which darkens our souls and the very laws of nature themselves; which brings it about that we lose our minds, and does not permit us to remember either friendship, or kinship, or anything else: but it once blinds the eyes of our mind and makes us walk in darkness. And so that you may learn this clearly, see how much he then cast out from the soul of Judas. When this avarice entered in, [it drove into oblivion] the conversations, the intimacy, the communion, that marvelous doctrine—all those things, I say, it brought into oblivion. Paul well said, “The love of money is the root of all evils” (I Tim. VI, 10). “What are you willing to give me, and I will deliver him to you?” You deliver, Judas, him who contains all things by his word? You sell the incomprehensible One, and the creator of heaven and earth, the maker of our nature, who constituted all things by his word and nod? So that he may show that he was delivered willingly, hear what he does. At the very time of the betrayal, when they invaded him with swords and staves, equipped with torches and lanterns, he says to them: “Whom do you seek?” (John XVIII, 4). And they were ignorant of him whom they were about to seize. So far was he from being able to be betrayed by one who could not even see him present—he whom he was about to deliver, even though equipped with so many torches and lights. For that he might point this out, when he said that they had torches and lanterns, and yet did not find him, he signifies this when he says: “And Judas also was standing with them, he who had said, ‘I will deliver him to you.’” He blinded their minds that he might show his own power, and that they might learn that they were attacking him in ways that were impossible to happen. Then, his voice having been heard, they went backward and fell to the ground. Did you see how they could not even bear his voice, but by falling demonstrated their own infirmity? ^C See the philanthropy of the Lord. Since ^D

^A not even this reached the shamelessness of the traitor, nor the ingratitude of the Jews, he delivers himself up, and the Lord says: “When I showed them that they were attempting the impossible, I wished to restrain their madness; but they do not wish it, they still persist in their wickedness: behold, I deliver myself up.” I say these things to you so that no one might accuse Christ, saying: “Why did he not change Judas? Why did he not make him better?” But how should he have made Judas temperate and gentle? By necessity, or by choice? If by necessity, not even so was he going to be better; for no one becomes better by necessity. But if by choice and resolve, he brought in all the things that could have brought him back. But if that man did not wish to receive the medicines, the crime is not the physician’s, but the accusation belongs to him who declined the treatment. Do you wish to learn how much he did in order to win him over? He granted him many miracles, he foretold to him concerning the betrayal, he left nothing undone that was required to be shown to a disciple. And so that you might learn that while able to change, he did not wish to, but the whole thing resulted from his own sloth—since he delivered Him up, and brought his madness to an end, ^B he threw down the thirty pieces of silver, saying: “I have sinned by delivering up innocent blood.” Before this, you said: “What are you willing to give me, and I will deliver him unto you?” Since the sin was completed, then he recognized the sin. From this let us learn that when we are slothful, neither exhortation saves us, nor admonition; but when we are zealous, we are able to arise even by ourselves. Consider, for: when He was exhorting him, and holding him back from his wicked enterprise, he neither listened nor accepted the admonition; but when there was no one exhorting, his own conscience rose up, and with no one teaching him, he changed, and threw down the thirty pieces of silver. “For they set for him,” it says, “thirty pieces of silver.” They paid a price for blood that had no price. Why do you receive thirty pieces of silver, O Judas? Christ came gratuitously to pour out His blood for the inhabited world, for which you now make agreements. For what could be more shameless than this transaction? Who has ever seen, who has ever heard of such a thing?

4. But so that we might learn the difference between the traitor and the disciples, let us listen; for the evangelist narrates everything to us with precision. When these things, he says, occurred—when the betrayal had progressed, when Judas had destroyed himself, when he had made those lawless agreements, and was seeking, he says, an opportunity to deliver Him—^C then the disciples came to Him saying: “Where do you want us to prepare for you to eat the Passover?” (Matt. 26:17). Have you seen the disciples, have you seen the disciple? The one was busied with the betrayal, these with service; the one was making agreements and attempting to receive the price of the Master’s blood, these were making preparations concerning His service. Both this man and those enjoyed the same miracles, the same teachings; whence, then, the difference? From their choice. This becomes the cause of both evils and goods. This was the evening on which the disciples were saying these things. What is “Where do you want us to prepare for you to eat the Passover?” We are taught from this that Christ did not have a set house. Let those who build splendid houses and long courtyards hear that the Son of Man has nowhere to lay His head. For this reason the disciples say to Him: “Where do you want us to prepare for you to eat the Passover?” Which Passover? The Jewish one, which had its beginning from Egypt; for there they had performed the beginning of it. And for what reason does Christ perform it? Just as He fulfilled all the other legal requirements, so too this one. For this reason He was also saying to John: “For thus it is fitting for us to fulfill all righteousness” (Matt. 3:15). Therefore the disciples were not wishing to prepare our Passover, but the Jewish one. For they prepared that one, but He Himself prepared ours—nay, He Himself even became the Passover through the precious passion. For what reason does He come to the passion? That He might redeem us from the curse of the Law. Therefore Paul also said: ^D “God sent His Son, born of a woman, born under the law, that He might redeem those who are under the law” (Gal. 4:4-5). So that, therefore, no one might say that He stopped it because He could not fulfill it, as being burdensome and difficult and hard to success, He fulfilled all of it, and then abolished it. For this reason He also performed the Passover; for the feast of the Passover was a command of the law for them. Hear: the Jews were ungrateful towards their Benefactor, and immediately would forget their Benefactor. And so that you might learn accurately: they went out of Egypt, they crossed the Red Sea, they saw it divided and again joined together; and not long after they say to Aaron: “Make us gods who shall go before us” (Exod. 32:1). What are you saying, O ungrateful Jew? You saw such miracles, and you forgot the God who feeds you, and you make no mention of your Benefactor? Therefore, since they would forget His benefits, God bound the tokens of His gifts to the subject of the feasts, so that both willingly and unwillingly they might have the memory fresh. And those men in that way; why?

5. Against the Jews. See in the Homilies against them

the Jewish Passover—the Lord Jesus, while they were eating and drinking, taking bread into His holy and immaculate hands, giving thanks and breaking it, said to His disciples: “Take, eat; this is my body, which is broken for you and for many for the remission of sins” (Matt. 26:26). And taking the cup again, He gave it to them, saying: “This is my blood, which is shed for you for the remission of sins” (Matt. 26:27-28). And Judas was present when the Lord said this. This is the blood, O Judas, which you sold for thirty pieces of silver; this is the blood for which you recently made an impudent pact with the ungrateful Pharisees. O the extent of Christ’s loving-kindness! O the ungrateful soul of Judas! The Master nourished, and the servant sold Him. For indeed, the one sold Him having received thirty pieces of silver; but Christ, for our redemption, shed His own blood, and handed it over to the seller, had he only willed it. For Judas was present before the betrayal, and was a participant in the sacred table, and enjoyed the mystic supper. For just as the Lord washed the feet of the disciples, so too was Judas a participant in the sacred table, that he might have no excuse, but take judgment upon himself. For he persisted in his wicked intention, and having gone out, he performed the betrayal in the place of a kiss, unmindful of the benefits received. And after the betrayal he threw away the thirty pieces of silver, saying: “I have sinned in handing over innocent blood” (Matt. 27:3). O blindness! You were a participant in the supper, and you handed over the benefactor? And the Lord indeed willingly fulfilled what was written: “Woe to him through whom the scandal comes!” (Matt. 18:7).

Chapter 6. These words, 'This is my body,' transform the offerings. The pursuit of peace is necessary for worthy communion.

^B But the time is now at hand to draw near to this awesome and fearful table. Let us all therefore draw near with a pure conscience. Let there be no Judas here, playing the deceiver against his neighbor; let no wicked person be present; let no one hide poison in his heart. Christ is also present now, adorning the table; for it is not man who makes the things proposed to become the body and blood of Christ. The priest stands only fulfilling the form, and offers the supplication; but the grace and the power of God is that which accomplishes all things. “This is my body” (Matt. 26:26), He says. This word transforms the things proposed. And just as that voice, “Increase, and multiply, and fill the earth” (Gen. 1:28), was a word, and it became a work, which gave the power to human nature for the procreation of children: so too this word pronounced continually by grace increases those who worthily partake. Let no one therefore be a pretender, no one wicked, no one a plunderer, no one abusive, no one a hater of brothers, no one covetous, no one a drunkard, no one ambitious, no one a sodomite, no one envious, no one given to fornication, no one a thief, no one insidious, lest he take judgment upon himself. For even then Judas unworthily partook of the mystic supper, and having gone out, betrayed the Lord: that you might learn that the devil leaps especially and more frequently upon those who unworthily partake of the mysteries, and casts them themselves into greater punishment. I say these things not that I may terrify, but that I may render you more cautious. ^C For just as bodily food, when it falls into a stomach full of evil humors, increases the disease, so too the spiritual food, when partaken of unworthily, draws down a heavier condemnation. Let no one, therefore, I beseech you, have evil thoughts within, but let us purge our heart: for we are temples of God, if we act purely. Let us render our soul chaste; for it is possible to do this even in one day. By what means and by what method? If you have anything against an enemy, put away your anger, dissolve the enmity, that you may receive the remedy of remission from the table. You are drawing near to a fearful and holy sacrifice: Christ lies sacrificed. Verily, consider for what cause He was slain. O of what mysteries have you been deprived, Judas? Christ suffered willingly, that He might solve the middle wall of the partition (Ephes. 2:14), and join those below with those above, that He might make you, an enemy and a foe, a fellow-consort of the angels. And Christ indeed handed over His own soul for you; and do you preserve enmity against a fellow-servant? How will you be able to draw near to the table of peace? Your Master did not refuse to suffer all things for your sake, and do you not wish to remit even anger? Why, I ask? Charity is the root, the fountain, and the mother of all blessings. You will say: “He has inflicted upon me the greatest troubles, countless losses; he has cast me into danger of my life.” What is this? He has not yet affixed you to a cross, as the Jews did the Lord. If you do not remit the injury to your neighbor, neither will your heavenly Father remit your sins to you. By what conscience will you say: “Our Father who art in heaven, hallowed be thy name,” and the rest? Similarly, Christ gave the very blood which they shed for the salvation of those who shed it. What can be equivalent to this act? If you do not forgive your enemy, you have not harmed him, but yourself: him indeed you have often harmed in the present life, but for yourself you have prepared a punishment ^D which will never be remitted in the future for that day. For God is not so averse to anyone as to the man who is mindful of injuries, as to a heart swelling and a soul inflamed by anger. For hear what the Lord says: “If you offer your gift at the altar, and there you remember that your brother has something against you, leave there your gift before the altar, and go first to be reconciled to your brother; and then coming offer your gift” (Matt. 5:23-24). What are you saying? Should I leave the gift, or the sacrifice, there? Yes, He says; for because

peace with your brother, this sacrifice is made. If, therefore, you offer a sacrifice for the sake of peace with your neighbor, but do not rightly keep that peace, even if you are a participant in the sacrifice, this participation becomes useless for you without the effort of keeping peace. Do first, therefore, what is before you—namely, care for the peace for the sake of which the sacrifice is offered—and then you shall rightly enjoy it. For this reason the Son of God came into the world, that He might reconcile our nature to the Father, just as Paul also says: "And you, who were once alienated and enemies in your mind by wicked works, yet now He has reconciled in the body of His flesh through death" (Col. 1: 21, 22), by the cross killing the enmity in Himself (Eph. 2: 16). ^B For this reason He did not only come to make peace Himself, but He also blesses us who practice such things, and makes us partakers of His own title. "For blessed are the peacemakers, for they shall be called sons of God" (Matt. 5: 9). Therefore, what Christ the Son of God did, do you also do according to human capacity, becoming a patron of peace both to yourself and to your neighbor. For this reason He calls the peacemaker a son of God; for this reason, in the time of the sacrifice, He mentioned no other mode of justice than reconciliation with one’s brother, showing that love is the greatest of all virtues. I surely wished, beloved, to extend the discourse at greater length; but those things already said are sufficient for those who receive the seed of piety with attention and understanding, and who wish to heed what is said. Let us therefore remember, I entreat you, these words at all times, and the most awesome embrace ^C which we offer one another. For this embrace binds our minds together, and makes us all one body, and members of Christ, since we all partake of one body. Let us therefore truly become one body, not by mingling our bodies together, but by binding our souls to one another with the bond of love. For by doing so, we shall be able with confidence to enjoy the proposed table, and to become receptacles of the peace awarded by Christ at the end. For even if we have ten thousand achievements, but are resentful, we have labored all in vain and to no purpose, and we shall not be able to reap any fruit from these unto the goal of salvation. For the Savior, being about to ascend to the Father, instead of fleeting glory and great wealth, leaves this as an inheritance to His disciples, saying: "Peace I leave with you, My peace I give to you" (John 14: 27). For what wealth, or how great an abundance of money, could be more precious than the peace of Christ, which surpasses all word and thought? Knowing, therefore, that this transgression is heavy and enormous, the prophet Malachi also spoke as if from the person of God: "O my people, speak truth every man with his neighbor, and let no one bear malice in his heart against his neighbor, and do not love a false oath; and you shall not die, O house of Israel, says the Lord" (Zach. 8: 16, 17). ^D As if to say, if you are to be liars, resentful, perjurers, forgetful of my commandments, you shall die the death. Knowing all these things, then, beloved, let us break off all anger, and be at peace with one another, and having uprooted the root of wickedness, and having purified our conscience, let us approach with gentleness and forbearance and much piety to the reception of these awesome and fearful mysteries, not pushing and kicking, nor crying out with noise and clamor, but with much fear and trembling, with compunction and tears approaching, so that the benevolent Master, having looked upon our peaceful state from above, and our unfeigned love, and our brotherly communion, may deem us all worthy of these goods and those promised, by the grace and loving-kindness of our Lord Jesus Christ, with whom to the Father, together with the Holy Spirit, be glory, might, honor, now and always, and unto the ages of ages. Amen.

ADMONITION.

To these things we add, that our admonition concerning the tumult at the approach to the holy communion is not conjectured by us as belonging either to the year 386 or to the year 387. For this admonition does not occur only in the homilies of the Nativity and the Epiphany, but even in the preceding homily concerning the betrayal of Judas, the year of which we have been unable to assign. For what harm arises if we place Chrysostom in many and various years, since the tumult was incited by the people, and there was need for the same admonition? It is better, therefore, that we refer it to the year 392: even if the cause of doubt is not entirely removed: for as we said in the Admonition to the homilies against the Jews, the Paschal tables, which were compiled in later centuries, cannot easily be reconciled with ancient calculations, and the same cannot be trusted entirely.

We have published the Latin interpretation of Jacob Gretser, corrected in some places.