4 Let us not then everywhere seek victory. For he that has overreached has conquered the person wronged, but with an evil victory, and one that brings destruction to him that has won it; but he that is wronged, and seems to have been conquered, if he have borne it with self-command, this above all is the one that has the crown. For often to be defeated is better, and this is the best mode of victory. For whether one overreaches, or smites, or envies, he that is defeated, and enters not into the conflict, this is he who has the victory.
And why do I speak of overreaching and envy? For he also that is dragged to martyrdom, thus conquers by being bound, and beaten, and maimed, and slain. And what is in wars defeat, namely, for the combatant to fall; this with us is victory. For nowhere do we overcome by doing wrongfully, but everywhere by suffering wrongfully. Thus also does the victory become more glorious, when we sufferers get the better of the doers. Hereby it is shown that the victory is of God. For indeed it has an opposite nature to outward conquest, which fact is again above all an infallible sign of strength. Thus also the rocks in the sea, by being struck, break the waves; thus also all the saints were proclaimed, and crowned, and set up their glorious trophies, winning this tranquil victory. “For stir not yourself,” He says, “neither weary yourself. God has given you this might, to conquer not by conflict, but by endurance alone. Do not oppose yourself also as he does, and you have conquered; conflict not, and you have gained the crown. Why do you disgrace yourself? Allow him not to say that by conflicting you have got the better, but suffer him to be amazed and to marvel at your invincible power; and to say to all, that even without entering into conflict you have conquered.”
Thus also the blessed Joseph obtained a good report, everywhere by suffering wrong getting the better of them who were doing it. For his brethren and the Egyptian woman were among those that were plotting against him, but over all did this man prevail. For tell me not of the prison, wherein this man dwelt, nor of the kings' courts where she abode, but show me who it is that is conquered, who it is that is defeated, who that is in despondency, who that is in pleasure. For she, so far from being able to prevail over the righteous man, could not master so much as her own passion; but this man prevailed both over her and over that grievous disease. But if you will, hear her very words, and you shall see the trophy. “You brought in unto us here an Hebrew servant to mock us.” It was not this man that mocked you, O wretched and unhappy woman, but the devil that told you that you could break down the adamant. This your husband brought not in unto you an Hebrew servant to plot against you, but the wicked spirit brought in that unclean lasciviousness; he it was that mocked you.
What then did Joseph? He held his peace, and thus is condemned, even as Christ is also.
For all those things are types of these. And he indeed was in bonds, and she in royal courts. Yet what is this? For he was more glorious than any crowned victor, even while continuing in his bonds, but she was in a more wretched condition than any prisoner, while abiding in royal chambers.
But not hence alone may one see the victory, and the defeat, but by the end itself. For which accomplished his desired object? The prisoner, not the high born lady? For he strove to keep his chastity, but she to destroy it. Which then accomplished what he desired? He who suffered wrong, or she who did the wrong. It is quite plain, that it is he who suffered. Surely then this is the one who has conquered.
Knowing then these things, let us follow after this victory, which is obtained by suffering wrong, let us flee from that which is got by doing wrong. For so shall we both live this present life in all tranquility, and great quietness, and shall attain unto the good things to come, by the grace and love towards man of our Lord Jesus Christ, to whom be glory and might world without end. Amen.
Source: Homilies on the Gospel of St. Matthew (New Advent)