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 NPNF1-10. St. Chrysostom: Homilies on the Gospel of Saint Matthew St. Chrysostom Philip Schaff Schaff, Philip (1819-1893) chrysostom BR60 Christianity Early Christian Literature. Fathers of the Church, etc. All; Proofed; Early Church; Grand Rapids, MI: Christian Classics Ethereal Library Text.Monograph text/html schaff_npnf110 /s/schaff/ecf/npnf110/htm/i.htm Logos Inc. en-us Public Domain New Revised Standard Version Bible.NRSVA

A SELECT LIBRARY

 

OF THE

 

NICENE AND

POST-NICENE FATHERS

 

OF

 

THE CHRISTIAN CHURCH.

 

 

 

 

EDITED BY

PHILIP SCHAFF, D.D., LL.D.,

PROFESSOR IN THE UNION THEOLOGICAL SEMINARY, NEW YORK.

IN CONNECTION WITH A NUMBER OF PATRISTIC SCHOLARS OF EUROPE AND AMERICA.

 

 

 

VOLUME X

 

ST. CHRYSOSTOM:

HOMILIES ON THE GOSPEL OF SAINT MATTHEW

 

 

 

 

T&T CLARK

EDINBURGH

__________________________________________________

WM. B. EERDMANS PUBLISHING COMPANY

GRAND RAPIDS, MICHIGAN

Preface to the American Edition.

————————————

This volume, according to the previous announcement of the publishers, contains a reprint of the Oxford edition of the Homilies of St. Chrysostom on the gospel of St. Matthew.

The Homilies on this Gospel formed three volumes of the Oxford edition, published respectively in 1843, 1844, and 1851. The dedication appears in the third volume, as a memorial of Archbishop Howley, who died in 1848. The preface is from the pen of Charles Marriott of Oriel College.

As regards the present volume, it may be remarked that the archaic style of the English translation has been preserved without material alteration. Even when obscure and involved, the form seemed to be a fitting dress for the original. Occasionally an amendation, or rather suggestion, has been made in a foot-note by the American editor. The spelling has been altered throughout by the printer, to accord with the usage more common among us. Some obvious typographical errors have been corrected, and these have usually been indicated. Instead of the brackets, used in the Oxford edition, to mark words or phrases supplied by the translator, Italics have been substituted. The same remark applies to passages where the Greek text is in doubt. The editor has felt at liberty to indicate more fully than the translator the portions supplied by the latter. In a few cases an emphatic word is printed in Italics, but these instances can be readily distinguished from the passages above referred to.

The English translator of these Homilies was fortunate in having the Greek text of Mr. Frederick Field as the basis of his renderings. This text is also accessible in the edition of Migne, and has been compared throughout in the preparation of this volume. At the time when the Oxford edition appeared textual criticism had received but slight attention in England; hence the translator seems to have occasionally failed to estimate aright the value of the authorities for various readings. But in few patristic works do we have better security for the accuracy of the text than in the case of these Homilies on Matthew. The labor of the American editor has been, of course, supplementary. Attention has been called quite frequently to the Greek phrase used in the Homily, with a view to marking the usage in Ecclesiastical Greek. Many foot-notes have been added, to indicate the readings of the New Testament text appearing in the Homilies. The constant use of the Authorized Version by the translator made this necessary. The Greek phrase has frequently been given; still more frequently the rendering (and reading) of the Revised version. Where these agree with the text of the Homily, they are cited, without comment, in brackets. Differences between readings are carefully indicated.

Occasionally the editor has noted his dissent from the renderings or annotations of the translator, but he has not felt warranted in expressing every difference of judgment. All additions made in this volume are enclosed in brackets, and except in cases where the Revised Version is cited without comment, the letter R. has been appended.

Much time and care have been bestowed upon the Indexes.

M. B. R.

Allegheny, Pa. Sept. 24, 1888.

the homilies

of

St. john Chrysostom,

archbishop of constantinople,

on the

gospel of st. matthew.

translated by

rev. sir george prevost, baronet, m.a.,

of oriel college, oxford.

revised, with notes, by

rev. m. b. riddle, d.d.,

professor of new testament exegesis in the western theological seminary at allegheny, pa.

Preface to the Oxford Edition.

————————————

The Homilies of St. Chrysostom on St. Matthew were undoubtedly delivered at Antioch (see Hom. vii. p. 43) and probably in the latter part of the time during which he preached as a Presbyter. Montfaucon considers his little mention of the sin of swearing a sign of his having accomplished some reformation on that point by his previous exertions. In the Homilies delivered from 386 to 388, it is a constant topic; and the Homilies known to belong to that date are so numerous, as scarcely leave room for such a series as the present. These, however, contain very little to mark the period to which they belong. The argument from his reference to dissensions some time gone by, possibly those between St. Meletius and Paulinus and Evagrius, in commenting on St. Matt. xxiii. 6. is not very conclusive.

A modern reader must sometimes be struck with finding in St. Chrysostom a kind of criticism, which we are apt to think belongs only to later times. His main object, however, is moral, and he searches out with diligence both the meaning and the applications of particular passages, usually concluding with an eloquent exhortation to some special virtue. Some of the most remarkable of these exhortations are on the subject of Alms-giving, which he seems to have pressed with some success at last. His calculation in Hom. lxvi. as to what might be done, is somewhat curious. In the end of Hom. lxxxviii. he demands a reformation as the condition of his entering on the controversy with Infidels. In the next Homily he discusses the evidence of the Resurrection with nearly the same arguments as would still be used against an objector.

The Theatres are the theme of his frequent reprobation, and the Monks of the mountains near Antioch of his praise. In Hom. lxix. and lxx. he describes their mode of life as an edifying example to all. He frequently attacks the Anomœan or extreme Arian Heresy, and sometimes also the Manichæan. It is perhaps worth while to recollect the nearly contemporaneous prevalence of Manichæism in the West, as it appears in the early history of St. Augustine. In Hom. lxxxvi. there are some remarks on the device of Satan by which evil is introduced by little and little, which are worthy of consideration as applicable to the growth of erroneous doctrine and practice within the Church.

For all information with respect to the Text and Manuscripts of these Homilies, the learned reader is referred to the Greek Edition of Mr. Field, which has been of great service, as affording a safe basis for the Translation. The paucity of materials possessed by Savile, and the carelessness of the Benedictine Editor, had left much room for improvement by a judicious and faithful use of the existing copies. It may now at last be hoped, that we have a Text very closely approximating to the genuine work of the Author.

For the Translation, the Editors are indebted to the Rev. Sir George Prevost, M.A. of Oriel College, and for the Index to the Rev. J. E. Tweed, M.A. of Christ Church, Oxford. It will be their endeavor to complete the commentaries of St. Chrysostom on the New Testament, by bringing out the remainder of the Homilies on the Acts of the Apostles, and those on the Epistle to the Hebrews, as soon as they are able. In both instances, however, the corrupt state of the Text has occasioned some difficulty and delay.

C. Marriott.

Oxford, Advent, 1851.

Introductory Essay.

St. Chrysostom as an Exegete.

By M. B. Riddle, D.D.

————————————

The pre-eminence of Chrysostom as a preacher remains undisputed, despite the many reversals of judgment that have resulted from modern historical investigations; no voice has been raised against the popular verdict, repeated in every age, that awards to him the first place among pulpit orators in the Eastern Church.

Nor has there been any serious difference of opinion in regard to his personal character. His intense moral earnestness has always been recognized, and the man has been honored because it was distinctly felt that the man gave power to the oration. “Golden mouth” avails little, unless it belongs to a golden man. The rhetorical training of his earlier years doubtless contributed much to his skill as a preacher, but his exegetical method was perhaps a still more important factor.

I. The Place of Chrysostom in the History of Exegesis.

The position held by Chrysostom in the history of exegesis is remarkable. Owing to a peculiar combination of circumstances he, more than any of the Fathers, was enabled to avoid the errors alike of the allegorizing and dogmatic tendencies. The former tendency was the prevalent one in the Christian Church in the Ante-Nicene period; the latter, especially in the West, became dominant during the Post-Nicene period, using for its own ends the earlier erroneous theory. Chrysostom represents the Antiochian reaction against the allegorizing method, while he ante-dates by a generation, at least, the time when the ecclesiastical or dogmatic theory became overpowering in its influence. This historical position must be recognized in estimating his character as an exegete, as well as in accounting for his eminence as an interpreter of Scripture. Modern scholarship with comparative unanimity accords to him this eminence. It is true that one is disposed to dissent from this judgment on first reading the Homilies of Chrysostom. Trained in our modern exegetical methods the reader may unconsciously compare the expositions of the Greek Father with those of Luther and Calvin, if not with those of Meyer and Weiss. Such a comparison is of course an anachronism. A study of other patristic exegetes must lead to an endorsement of the prevalent opinion as to the merits of Chrysostom as an expositor. An immense mass of homiletical literature of which he was the author has been preserved, and of course reveals very unequal results. Marks of carelessness, especially in citation, abound; the habits of the “practical preacher” often leads to long digressions, to elaboration of matters that at best hold only the relation of a tangent to the truth of the text. Yet less than most pulpit orators does Chrysostom warp the interpretation itself to suit his homiletical purpose. Occasionally vehement invective occurs when an exegetical difficulty is encountered, and it is easy to suppose that unconsciously the former has been used to cover up the latter. But there are few evidences of lack of candor in the treatment of such difficulties. It must be confessed that Chrysostom is not always true to his own principles of interpretation, yet these instances of inconsistency are usually due to a desire to enforce an ethical lesson pertinent to the occasion, even though the application was scarcely pertinent to the text. Owing to his ignorance of Hebrew, Chrysostom was not properly equipped for the work of expounding the Old Testament. He treats the LXX. as though it were of final authority, save in a few instances where the variations of other Greek versions have occasioned discussion. Frequently he makes use of verbal suggestions of the Greek that have no warrant in the Hebrew text. Yet, where he is not thus misled, his comments on the Old Testament present the same characteristics as those on the New.

The most marked peculiarity of Chrysostom as an exegete is his comparative freedom from the allegorizing tendency that prevailed in the early Christian centuries. In contending with the Jews, the Christian apologists, from Justin Martyr onward, had inevitably followed to some extent the methods of their opponents. The Jewish schools of interpreters, both at Alexandria and in Palestine, while somewhat antagonistic to each other, had in common this allegorizing habit. Argument about the meaning of the Old Testament necessarily fostered a similar tendency among Christian writers. Moreover, the Christian authors of the second and third centuries were not men of pre-eminent talent or acquirements. The victory won by the church was ethical rather than intellectual. Then, as now, profound piety, when not combined with accurate knowledge and mental acumen, delighted in mystical fancies. Types could be invented far more easily than texts could be investigated. At length this tendency found in Origen an advocate who had the ability to formulate its principles, and also the learning and industry necessary to illustrate the method by copious comments of his own. Facile princeps as a mystical interpreter, Origen’s influence is still felt, and in his own age it was dominant in exegesis. It is true the dogmatic principle was already gaining the mastery, yet both the Orthodox and their opponents made use of allegory: the former combined the two tendencies, the latter placed them in antagonism. Curiously enough the doctrinal controversy that arose in consequence of some of Origen’s views was made the occasion of an attack upon Chrysostom, and the kindness he showed to certain Egyptian monks, who were followers of Origen, became the pretext for those harsh measures which resulted in his banishment and death.

See Stephens, Life of St. Chrysostom, pp. 286–326; Schaff, History of the Christian Church, vol. III., pp. 702 et seq.

Yet Chrysostom, in his writings, shows no sympathy with the philosophic speculations of Origen, and his method as an exegete is far removed from that implied in the principles laid down by the latter. The great preacher never dishonors the literal, or historical, sense of Scripture, and though he occasionally refers to interpretations κατ ναγωγν, using the phrase applied by Origen to the mystical sense of passages, these are never exalted above the plain meaning of the words of the text. No one living in the age of Chrysostom could be a diligent student of the Bible and ignore the labors of Origen. Despite his advocacy of the mystical theory and his excessive speculative tendency he had done more for exegetical theology than any of his predecessors. In these days we owe him too much to forget these services. The wonder is that Chrysostom, familiar with his writings, was so little influenced by the erroneous hermeneutical principles he advocated and exemplified. The earnest practical purpose of Chrysostom did much in preserving him from allegorizing, but his training of Antioch under Diodorus, afterwards bishop of Tarsus, was probably still more influential for good. Diodorus is reckoned the leader of the so-called Antiochian school of exegetes. He was the first to oppose directly the false methods of Origen. It is true “the Three Cappadocians,” Basil the Great, his brother Gregory of Nyssa, and his friend Gregory of Nazianzen, had but a qualified admiration for the exegetical results attained by Origen, though diligent in their use of his writings. The conflicts of the period interfered, however, with any decided hermeneutical advance; the dogmatic interest of the Arian controversy still overshadowing all other theological movements. Diodorus (†394) was president of a monastery in the vicinity of Antioch. Under his guidance Chrysostom and his friend Basil pursued a semi-monastic life of seclusion and study for nearly six years (ending in A.D. 381). Theodore, who was afterwards bishop of Mopsuestia, and the father of the Nestorian theology, was also his friend and fellow-student. While Diodorus was not free from rationalizing tendencies, he undoubtedly represents a healthy re-action toward the historico-exegetical theory of interpretation. His writings and his influence on his two most distinguished pupils, Chrysostom and Theodore, plainly prove this. “The practical element in Diodorus, his method of literal and common-sense interpretation of Holy Scripture, was inherited chiefly by Chrysostom; the intellectual vein, his conceptions of the relation between the Godhead and Manhood in Christ, his opinions respecting the final restoration of mankind, which were almost equivalent to a denial of eternal punishment, were reproduced mainly by Theodore.”

Stephens St. Chrysostom, p. 31; comp. pp. 27–32, on Diodorus. On the Antiochian School, see Schaff, Church History, III. pp. 935–7; Reuss History of the New Testament, II., pp. 542–6, American edition.

While the influence of the Antiochian school seems transient, it has achieved much in stating more clearly the correct principles of interpretation; it has achieved still more in preparing for his work the greatest preacher of the Greek church. Avoiding to a great extent the extremes of both Origen and Diodorus, Chrysostom as an interpreter is probably nearer to us than any Father of the Eastern Church. A careful study of his Homilies must lead to that conviction. “He set forth the verbal meaning with constant attention to the course of thought, and connected therewith, in harmony with the form which he had chosen, the religious and moral observations which were founded directly on the text. Dogmatic and polemic digressions were not necessarily excluded, but were never made the principal thing, and the more or less frequently inserted allegorical additions appear rather as rhetorical ornament and deference to custom than as something necessary to the expositor.”

Reuss, History New Testament, p. 544, American edition.

The doctrinal views of Chrysostom were positive and usually well defined. He does not fail to oppose heretical opinions. So great a preacher could not be without a theology. Yet, as already intimated, the dogmatic principle of interpretation does not dominate his exegesis to any great extent.

It thus appears that, whatever may be defects in his expositions, however faulty his comments may seem to us, Chrysostom stands as the representative of more correct principles than any of the early Fathers. That his eminence as a preacher is due to this fact can scarcely be doubted. A new interest in his writings would serve to emphasize the importance of adherence to the historico-exegetical method of interpretation. Great pulpit orators do not need to indulge in mystical fancies, nor does their true power arise from dogmatic warping of the sense of Scripture.

II. Extent and Character of Chrysostom’s Exegetical Labors.

1. The exegetical labors of Chrysostom are embodied in his Homilies, of which more than six hundred have been preserved. These are for the most part expository in their character, usually forming a continuous series upon some book of Scripture. The parts of the Bible thus treated are: in the Old Testament, Genesis and the Book of Psalms; in the New Testament, all the books except the gospels of Mark and Luke, the Catholic Epistles and Revelation. “Commentaries, properly so-called, he wrote only on the first eight chapters of Isaiah and on the Epistle to the Galatians” (Schaff

History of the Christian Church, III., p. 939.

). Most of the Homilies were preserved by short-hand reports, but some were published by Chrysostom himself.

Stephens, St. Chrysostom, p. 427. He refers to Tillemont, Memoires, vol. xi. p. 37.

There are internal evidences that in many cases the spoken discourse had not been previously written, e.g., the rebuke of applause and of inattention on account of some distracting incident. Previous study is equally manifest in the expository portions; but the method of delivery as well as the method of preservation must modify our judgment of the preacher’s exegetical accuracy. Probably many of the inconsistencies and inexact citations, noticeable in the Homilies, are due to one or the other of these causes.

From an exegetical point of view the Homilies on the Old Testament rank lowest, those on the Pauline Epistles highest. The reasons for this are easily discovered. For the exposition of the Old Testament Chrysostom did not have the necessary equipment, being ignorant of Hebrew. In explaining the Gospels he fails to discuss the historical questions with fullness. This was owing no doubt to his distinct homiletical purpose. For the same reason he passes over most of the harmonistic questions, or answers them indefinitely. But in expounding our Lord’s longer discourses the same qualities as an interpreter which fitted him so well for explaining the Pauline Epistles enable him to rise to his full eminence.

2. In all the Homilies there is apparent a proper conception of the relation of the Old Testament and the New. Chrysostom’s treatment of the two parts of revelation agrees in many respects with the methods now generally accepted in the subdivision of Exegetical Theology technically termed Biblical Theology. He recognized the progressive movement; thus holding to the essential unity of Scripture, but also admitting the incompleteness of the Old Testament and superiority of the New. The distinction between the two is never regarded as an antagonism. Indeed some of the severest utterances in the Homilies is in opposition to the error that denies the authority of the Old Testament as a revelation from the Father of our Lord Jesus Christ. But the unity of the two parts of Scripture are not maintained at the expense of the historical sense of the Old Testament. While Chrysostom finds in the older revelation a prophecy of Christ who was to come, “he fails not also to point out the moral aspect of prophecy as a system of teaching rather than prediction, as preparatory to the advent of Jesus Christ in the flesh, not only by informing men’s minds, but disciplining their hearts to receive Him.”

Stephens, pp. 423–4.

Probably the absence of any polemical purpose against the Jews aided him in attaining a position more correct than most of some of the earlier Fathers. His view of the relation of Christ to the law is set forth in Homily XVI. on Matthew.

See pp. 103, etc. in this volume.

In his view of inspiration Chrysostom recognized the Divine-human character of the Scriptures. While he does not formally state his theory, the method he adopts implies the value of each and every part of the Bible, the importance of marking the sense of every word. But the mechanical theory is nowhere suggested: it is in fact opposed by his statements regarding the variations in the Gospels.

See p. 3, in this volume.

Indeed no one could be such an expositor as Chrysostom was without an acceptance alike of the Divine authority and human authorship of the Scriptures. These not in antithesis, but in synthesis. Denying the former, there could have been no such power in preaching; ignoring the latter, there would have been no such care in his comments. This view of the Bible was the result of his profound and constant study of it. The same study gave him the wealth of Scriptural illustration and suggestion so noticeable in his Homilies. Knowledge of the whole Bible and love of the whole Bible are manifest everywhere.

3. In textual criticism Chrysostom does not afford us the help that might be expected from the extent of his labors. Origen is incomparably more useful to the textual critic. Even in citing the LXX. many inaccuracies occur, and the Hebrew text is ignored, except in a few cases where doctrinal discussion had arisen.

See, for example, on p. 32, where the pre-eminence of the LXX. version is asserted, in the discussion of Isa. viii. 3.

As Westcott and Hort have shown,

Westcott and Hort, Greek Testament, vol. ii. pp. 135–143.

the Syrian text of the New Testament had become dominant in the Eastern church about A.D. 350. It held in the time of Chrysostom very much the same position afterwards allowed to the received text during the seventeenth and eighteenth centuries. Accordingly we find few indications of any critical investigations of the text, and the variations from the Syrian text in the Homilies are neither numerous nor important. Yet the differences from the received text of our day are worth noticing.

In this volume most of the variations from the received text are indicated in the additional foot-notes.

In all such matters, however, there enter several elements of uncertainty, combining to subtract from the value of the Homilies or critical purposes.

On the untrustworthiness of patristic citations, see Scrivener, Introduction to Criticism of New Testament, 3d Ed., pp. 416–7. The labor bestowed on the present volume enables the editor to endorse, con amore, the judgment of Mr. Scrivener.

In the case of Chrysostom we know that the Homilies were taken down by others. Hence we are not sure how accurately the preacher made his citations, how correctly they were reported, nor how much of change has been made by copyists in the interest of conformity to the text prevalent at the time of transcription. Quite frequently the same passage occurs in two forms within the limits of the same Homily. The labors of Mr. Field on the Greek text of Chrysostom show how much remains to be done before we can cite this Father as a trustworthy witness in regard to the minor variations of the New Testament text. Fortunately Tischendorf, who had access to a very ancient codex of the Homilies on Matthew,

The codex is of the sixth century (Wolfenbüttel), designated in Tischendorf’s notes as Chrgue. See Scrivener, Introduction, etc., p. 419.

has given the results of his collation in his painstaking way. As this codex was not included in the apparatus criticus of Mr. Field, the supplementary value of Tischendorf’s citations is increased.

Some peculiar readings occur in the Homilies on Matthew; the most remarkable is, however, a reading of Luke ix. 31. In Homily LVI. 3 (p. 346 of this volume), Chrysostom expressly reads δξαν for ἔξοδον, commenting upon the word. It seems altogether probable that there was no such reading prevalent in his day, but that the word δξ, which stands immediately before in Luke ix. 31, was accidentally substituted for ἔξοδον. This might happen from a slip of the memory on the part of Chrysostom, or some scribe might have made the blunder in an isolated copy used by the preacher. In other respects Chrysostom is a witness for the prevalence of the Antiochian or Syrian text, from which our received text has descended. He ignores the pericope of the woman taken in adultery (John vii. 53, viii. 11), as do all the Greek Fathers before the eighth century.

The minor variations do not fully appear in the Oxford translation, owing to the habit of using the text of the Authorized Version, even when its differences from the text of Chrysostom were quite obvious. Accordingly the emendations of the Revised Version have been given, without comment, in the additional foot-notes to this volume, wherever that Version represents more accurately the readings in the Homilies.

4. As already intimated, Chrysostom’s ignorance of Hebrew detracts from his trustworthiness as an Old Testament expositor. In the New Testament he is much superior. Yet even here he is open to criticism. Besides an occasional allegorizing comment, he shows much inaccuracy, sometimes inconsistency, in dealing with the historical questions that arise in connection with the Gospel History. He seems to have no taste for the dis cussion of such questions. Augustin shows far more judgment in his treatment of these problems. But the ethical purpose probably debarred Chrysostom from such investigations. As regards the length of our Lord’s ministry, the vexed question of our Lord’s brethren, the identity of Mary Magdalene and the woman who was a sinner, etc., we derive little satisfaction from these Homilies. Occasionally topographical and archæological topics are referred to in terms that are misleading or positively erroneous. Hence the Homilies on the Gospels are usually estimated as less valuable than those on the Epistles.

But where the exegesis deals with the human heart, its motives, its weakness, or with the grace and love of Jesus Christ, there Chrysostom rises, and remains “the Master in Israel.” Few have made advances beyond him in commenting upon the parables, the miracles of healing, the great discourses of our Lord. His sturdy common sense enabled him to expound the great eschatological discourse (Matt. xxiv., xxv.) in a manner so free from chiliastic extravagance, that to-day his exposition can be used with little alteration.

These characteristics of his exegesis fitted Chrysostom to excel in his exposition of the Epistles. Here there is more of continuated and logical method than in the Homilies on the Gospels. Each Epistle he is careful to consider “as a connected whole; and, in order to impress this on his hearers, he frequently recapitulates at the beginning of a Homily all the steps by which the part under consideration has been reached. In his introduction to each letter he generally makes useful observations on the author, the time, place, and style of composition, the readers for whom it was intended, the general character and arrangement of its contents.”

Stephens, St. Chrysostom, p. 425.

The Pauline authorship of the Epistle to the Hebrews is accepted in all the references to that book which occur in the Homilies or other portions of Scripture.

The doctrinal positions of Chrysostom naturally influence his explanations of certain portions of the Epistle, but these are to be judged by the stage of development attained by the theology of the Eastern Church in the Post-Nicene period.

The minute attention necessary in editing this volume has compelled the writer to note the excellence of the great Greek Father as an exegete. Beginning the task with some prejudice, mainly due to a knowledge of the inaccuracy of Chrysostom’s citations, he now gladly pays his humble tribute to the genius of the author, hoping that students of the volume will be enabled to echo the praises that for so many centuries have been bestowed upon John of the Golden Mouth.

Homilies of St. John Chrysostom,

archbishop of constantinople,

on the

gospel according to st. matthew.

————————————

Homily I.

It were indeed meet for us not at all to require

[μηδ δεσθαι, “not even to need,” as below in sec. 2.—R.]

the aid of the written Word, but to exhibit a life so pure, that the grace of the Spirit should be instead of books to our souls, and that as these are inscribed with ink, even so should our hearts be with the Spirit. But, since we have utterly put away from us this grace, come, let us at any rate embrace the second best course.

For that the former was better, God hath made manifest,

[ἐδλωσεν, “made evident, showed.” The translator very frequently renders the aorist by the English perfect. Attention will be called in some instances, where the sense is affected by such renderings.—R.]

both by His words, and by His doings. Since unto Noah, and unto Abraham, and unto his offspring, and unto Job, and unto Moses too, He discoursed not by writings, but Himself by Himself, finding their mind pure. But after the whole people of the Hebrews had fallen into the very pit of wickedness, then and thereafter was a written word, and tables, and the admonition which is given by these.

And this one may perceive was the case, not of the saints in the Old Testament only, but also of those in the New. For neither to the apostles did God give anything in writing, but instead of written words He promised that He would give them the grace of the Spirit: for “He,” saith our Lord, “shall bring all things to your remembrance.”

John xiv. 26.

And that thou mayest learn that this was far better, hear what He saith by the Prophet: “I will make a new covenant with you, putting my laws into their mind, and in their heart I will write them,” and, “they shall be all taught of God.”

Jerem. xxxi. 31–33; Is. liv. 13; Heb. viii. 8–11; John vi. 45.

And Paul too, pointing out the same superiority, said, that they had received a law “not in tables of stone, but in fleshy tables of the heart.”

2 Cor. iii. 3. [The text here agrees with the Rec., not with the oldest mss. followed in the R.V.—R.]

But since in process of time they made shipwreck, some with regard to doctrines, others as to life and manners, there was again need that they should be put in remembrance by the written word.

2. Reflect then how great an evil it is for us, who ought to live so purely as not even to need written words, but to yield up our hearts, as books, to the Spirit; now that we have lost that honor, and are come to have need of these, to fail again in duly employing even this second remedy. For if it be a blame to stand in need of written words, and not to have brought down on ourselves the grace of the Spirit; consider how heavy the charge of not choosing to profit even after this assistance, but rather treating what is written with neglect, as if it were cast forth without purpose, and at random, and so bringing down upon ourselves our punishment with increase.

[Literally, “the punishment that is greater.”—R.]

But that no such effect may ensue, let us give strict heed unto the things that are written; and let us learn how the Old Law was given on the one hand, how on the other the New Covenant.

3. How then was that law given in time past, and when, and where? After the destruction of the Egyptians, in the wilderness, on Mount Sinai, when smoke and fire were rising up out of the mountain, a trumpet sounding, thunders and lightnings, and Moses entering into the very depth of the cloud.

[Literally, “the very cloud.”—R.]

But in the new covenant not so,—neither in a wilderness, nor in a mountain, nor with smoke and darkness and cloud and tempest; but at the beginning of the day, in a house, while all were sitting together, with great quietness, all took place. For to those, being more unreasonable, and hard to guide, there was need of outward pomp,

σωματικ φαντασα.

as of a wilderness, a mountain, a smoke, a sound of trumpet, and the other like things: but they who were of a higher character, and submissive, and who had risen above mere corporeal imaginations,

τν τν σωμτων ννοιανεαγγλιον).—R.]

Yea, for it was removal of punishment, and remission of sins, and “righteousness, and sanctification, and redemption,”

[A reminiscence of 1 Cor. i. 30.—R.]

and adoption, and an inheritance of Heaven, and a relationship unto the Son of God, which he came declaring unto all; to enemies, to the perverse, to them that were sitting in darkness. What then could ever be equal to these good tidings? God on earth, man in Heaven; and all became mingled together, angels joined the choirs of men, men had fellowship with the angels, and with the other powers above: and one might see the long war brought to an end, and reconciliation made between God and our nature,

[Literally, “reconciliations of God to our nature.” The doctrinal point of view is Pauline: God is reconciled, His anger removed.—R.]

the devil brought to shame, demons in flight, death destroyed, Paradise opened, the curse blotted out, sin put out of the way, error driven off, truth returning, the word of godliness everywhere sown, and flourishing in its growth, the polity of those above planted on the earth, those powers in secure intercourse with us, and on earth angels continually haunting, and hope abundant touching things to come.

Therefore he hath called the history good tidings, forasmuch as all other things surely are words only without substance; as, for instance, plenty of wealth, greatness of power, kingdoms, and glories, and honors, and whatever other things among men are accounted to be good: but those which are published by the fishermen would be legitimately and properly called good tidings: not only as being sure and immoveable blessings, and beyond our deserts, but also as being given to us with all facility.

For not by laboring and sweating, not by fatigue and suffering, but merely as being beloved of God, we received what we have received.

5. And why can it have been, that when there were so many disciples, two write only from among the apostles, and two from among their followers? (For one that was a disciple of Paul, and another of Peter, together with Matthew and John, wrote the Gospels.) It was because they did nothing for vainglory, but all things for use.

“What then? Was not one evangelist sufficient to tell all?” One indeed was sufficient; but if there be four that write, not at the same times, nor in the same places, neither after having met together, and conversed one with another, and then they speak all things as it were out of one mouth, this becomes a very great demonstration of the truth.

[The independence of the Gospels is thus emphasized by the most competent exegete of the Nicene period. His treatment of the apparent discrepancies is suggestive.—R.]

6. “But the contrary,” it may be said, “hath come to pass, for in many places they are convicted of discordance.” Nay, this very thing is a very great evidence of their truth. For if they had agreed in all things exactly even to time, and place, and to the very words, none of our enemies would have believed but that they had met together, and had written what they wrote by some human compact; because such entire agreement as this cometh not of simplicity. But now even that discordance which seems to exist in little matters delivers them from all suspicion, and speaks clearly in behalf of the character of the writers.

But if there be anything touching times or places, which they have related differently, this nothing

[That is, “in nothing,” in no respect.—R.]

injures the truth of what they have said. And these things too, so far as God shall enable us, we will endeavor, as we proceed, to point out; requiring you, together with what we have mentioned, to observe, that in the chief heads, those which constitute our life and furnish out

συγκροτοσιν. [Literally, “weld together,” used of organizing a body of soldiers.—R.]

our doctrine, nowhere is any of them found to have disagreed, no not ever so little.

But what are these points? Such as follow: That God became man, that He wrought miracles, that He was crucified, that He was buried, that He rose again, that He ascended, that He will judge, that He hath given commandments tending to salvation, that He hath brought in a law not contrary to the Old Testament, that He is a Son, that He is only-begotten, that He is a true Son, that He is of the same substance with the Father, and as many things as are like these; for touching these we shall find that there is in them a full agreement.

And if amongst the miracles they have not all of them mentioned all, but one these, the other those, let not this trouble thee. For if on the one hand one had spoken of all, the number of the rest would have been superfluous; and if again all had written fresh things, and different one from another, the proof of their agreement would not have been manifest. For this cause they have both treated of many in common, and each of them hath also received and declared something of his own; that, on the one hand, he might not seem superfluous, and cast on the heap

προσεφαι πλ.

to no purpose; on the other, he might make our test of the truth of their affirmations perfect.

[“accurate.”—R.]

7. Now Luke tells us also the cause wherefore he proceeds to write: “that thou mayest hold,” saith he, “the certainty of the words wherein thou hast been instructed;”

Luke i. 4.

that is, that being continually reminded thou mayest hold to the certainty,

’Ασφλεια, “certainty,” seems to be used here first objectively, as when we say, “a thing is certain,” then subjectively, as “I am certain of it.”

and abide in certainty.

But as to John, he hath himself kept silence touching the cause; yet,

[The translator, with the Latin, follows the reading δ; most mss. have γρ, which is the more difficult reading.—R.]

(as a tradition

So St. Irenæus, iii. 11, 1. “John, the disciple of the Lord, purposing by the publication of a Gospel to take away the error which Cerinthus had sown among men, and long before him those who are called Nicolaitans….thus began the instruction of his Gospel: In the beginning, &c.” See also St. Clem. of Alex. in Euseb. E. H. vi. 14; St. Jerome, Pref. to Com. on St. Matth.

saith, which hath come down to us from the first, even from the Fathers,) neither did he come to write without purpose; but forasmuch as it had been the care of the three to dwell upon the account of the dispensation,

οκονομα, i.e., our Lord’s assumption of the Manhood. The word is so used continually by the Fathers.

and the doctrines of the Godhead were near being left in silence, he, moved by Christ, then and not till then set himself to compose his Gospel.

[This paraphrase fairly brings out the sense, but is a very free rendering of the text.—R.]

And this is manifest both from the history itself, and from the opening of his Gospel. For he doth not begin like the rest from beneath, but from above, from the same point, at which he was aiming, and it was with a view to this that

[κα δι τοτο.]

he composed the whole book. And not in the beginning only, but throughout all the Gospel, he is more lofty than the rest.

Of Matthew again it is said,

Euseb. E. H. iii. 24; St. Jer. de Vir. Ill. 3; Orig. in Matth. t. iii. 440; St. Iren. iii. 1. But St. Chrysostom seems to be quoting the words of some other writer besides these.

that when those who from amongst the Jews had believed came to him, and besought him to leave to them in writing those same things, which he had spoken to them by word, he also composed his Gospel in the language of the Hebrews. And Mark too, in Egypt,

Or in Rome, before the death of St. Peter, who approved the Gospel. So St. Clem. Alex. in Euseb. E. H. ii. 15; St. Jer. de Vir. Illustr. c. 8. St. Iren. iii. 1, seems rather to agree with St. Chrysostom. Perhaps they may be reconciled by supposing St. Mark’s Gospel written at Rome and approved by St. Peter, but not published until after his death, when St. Mark was in Egypt. See Massuet’s note on the place in St. Irenæus; and Euseb. ii. 16.

 is said to have done this self-same thing at the entreaty of the disciples.

For this cause then Matthew, as writing to Hebrews, sought to shew nothing more, than that He was from Abraham, and David; but Luke, as discoursing to all in general, traces up the account higher, going on even to Adam. And the one begins with His generation, because nothing was so soothing to the Jew as to be told that Christ was the offspring of Abraham and David: the other doth not so, but mentions many other things, and then proceeds to the genealogy.

8. But the harmony between them we will establish, both by the whole world, which hath received their statements, and by the very enemies of the truth. For many sects have had birth, since their time, holding opinions opposed to their words; whereof some have received all that they have said, while some have cut off from the rest certain portions of their statements, and so retain them for themselves.

The Arians, e.g. and kindred sects, received all the Scriptures; the Marcionites, besides rejecting the Old Testament received only the Gospel of St. Luke, and ten of St. Paul’s epistles: out of which Tertulian refutes them at large. The Manichæans rejected the Old Testament and The Acts of the Apostles in which latter the Montanists agreed with them. This was besides numerous interpolations which they all alleged in the books which they did receive. See St. Aug. Ep. 237.

But if there were any hostility

[μχη, the technical term for “contradiction” when applied to statements. See Sophocles’ Greek Lexicon of the Roman and Byzantine periods; sub voce.—R.]

in their statements, neither would the sects, who maintain the contrary part, have received all, but only so much as seemed to harmonize with themselves; nor would those, which have parted off a portion, be utterly refuted by that portion; so that the very fragments

κμματα, Gr.

cannot be hid, but declare aloud their connexion

κμματα, Gr.

with the whole body. And like as if thou shouldest take any part from the side of an animal, even in that part thou wouldest find all the things out of which the whole is composed;—nerves and veins, bones, arteries, and blood, and a sample, as one might say, of the whole lump;—so likewise with regard to the Scriptures; in each portion of what is there stated, one may see the connexion with the whole clearly appearing. Whereas, if they were in discord, neither could this have been pointed out, and the doctrine itself had long since been brought to nought: “for every kingdom,” saith He, “divided against itself shall not stand.”

Matt. xii. 25; Mark iii. 24; Luke xi. 17.

But now even in this shines forth the might of the Spirit, namely, in that it prevailed on these men, engaged as they were in those things which are more necessary and very urgent, to take no hurt at all from these little matters.

Now, where each one was abiding, when he wrote, it is not right for us to affirm very positively.

But that they are not opposed to each other, this we will endeavor to prove, throughout the whole work. And thou, in accusing them of disagreement, art doing just the same as if thou wert to insist upon their using the same words and forms of speech.

9. And I do not yet say, that those likewise who glory greatly in rhetoric and philosophy, having many of them written many books touching the same matters, have not merely expressed themselves differently, but have even spoken in opposition to one another (for it is one thing to speak differently and another to speak at variance); none of these things do I say. Far be it from me to frame our defense from the frenzy of those men, neither am I willing out of falsehood to make recommendations for the truth.

But this I would be glad to inquire: how were the differing accounts believed? how did they prevail? how was it that, while saying opposite things, they were admired, were believed, were celebrated everywhere in the world?

And yet the witnesses of what they said were many, and many too were the adversaries and enemies thereof. For they did not write these things in one corner and bury them, but everywhere, by sea and by land, they unfolded them in the ears of all, and these things were read in the presence of enemies, even as they are now, and none of the things which they said offended any one. And very naturally, for it was a divine power that pervaded all, and made it to prosper with all men.

10. For if it had not been so, how could the publican, and the fisherman, and the unlearned, have attained to such philosophy?

[Literally, “philosophize such things.” Chrysostom, in common with other and earlier Fathers uses the terms φιλοσοφα and φιλοσοφεν, in a wide sense. As the translator varies his rendering of these words to suit the context, it seems proper to indicate when Chrysostom uses them.—R]

For things, which they that are without have never been able to imagine, no not in a dream, are by these men with great certainty both published and made convincing, and not in their lives only, but even after death: neither to two men, nor twenty men, nor an hundred, nor a thousand, nor ten thousand, but to cities, nations, and people, both to land and sea, in the land both of Greeks and barbarians, both inhabited and desert; and all concerning things far beyond our nature. For leaving the earth, all their discourse is concerning the things in heaven, while they bring in unto us another principle of life, another manner of living: both wealth and poverty, freedom and slavery, life and death, our world and our polity, all changed.

Not like Plato, who composed that ridiculous Republic,

[πολιτεαν, as in the latter part of the sentence. This term also is variously rendered by the translator, to suit the context. But in this Homily there is always a reference to Plato’s Republic, when the word πολιτεα is used. Hence attention is called to the instances where it occurs.—R.]

or Zeno, or if there be any one else that hath written a polity, or hath framed laws. For indeed, touching all these, it hath been made manifest by themselves, that an evil spirit, and some cruel demon at war with our race, a foe to modesty, and an enemy to good order, oversetting all things, hath made his voice be heard in their soul. When, for example, they make their women common to all, and stripping virgins naked in the Palæstra, bring them into the gaze of men; and when they establish secret marriages, mingling all things together and confounding them, and overturning the limits of nature, what else is there to say? For that these their sayings are all inventions of devils, and contrary to nature, even nature herself would testify, not tolerating what we have mentioned; and this, though they write not amidst persecutions, nor dangers, nor fightings, but in all security and freedom, and deck it out with many ornaments from many sources. But these doctrines of the fishermen, chased as they were, scourged and in jeopardy, both learned and unlearned, both bond and free, both kings and private soldiers, both barbarians and Greeks, have received with all good will.

11. And thou canst not say, that it was because these things were trifling and low, that they were easily to be received by all men: nay, for these doctrines are far higher than those. For as to virginity, they never imagined even the name thereof so much as in a dream, nor yet of voluntary poverty, nor of fasting, nor of any other of those things that are high.

But they that are of our part not only exterminate lust, they chastise not only the act, but even an unchaste look, and insulting language, and disorderly laughter, and dress, and gait, and clamor, and they carry on their exactness even to the smallest things, and have filled the whole earth with the plant of virginity. And touching God too, and the things in heaven, they persuade men to be wise

[φιλοσοφεν. Literally “to philosophize what no one of them was at any time able even to,” etc. The negatives are repeated in the original for greater emphasis.—R.]

with such knowledge as no one of those hath at any time been able so much as to conceive in his mind. For how could they, who made for gods images of beasts, and of monsters that crawl on the earth, and of other things still more vile?

Yet these high doctrines were both accepted and believed, and they flourish every day and increase; but the others have passed away, and perished, having disappeared more easily than spiders’ webs.

And very naturally, for they were demons that published these things; wherefore besides their uncleanness, their obscurity is great, and the labor they require greater. For what could be more ridiculous than that “republic,”

[πολιτεα.]

in which, besides what I have mentioned, the philosopher, when he hath spent lines without number, that he may be able to shew what justice is, hath over and above this prolixity filled his discourse with much indistinctness? This, even if it did contain anything profitable, must needs be very useless for the life of man. For if the husbandman and the smith, the builder and the pilot, and every one who subsists by the labor of his hands, is to leave his trade, and his honest toils, and is to spend such and such a number of years in order to learn what justice is; before he has learnt he will often times be absolutely destroyed by hunger, and perish because of this justice, not having learnt anything else useful to be known, and having ended his life by a cruel death.

12. But our lessons are not such; rather Christ hath taught

[ἐδδαξεν.]

us what is just, and what is seemly, and what is expedient, and all virtue in general, comprising it in few and plain words: at one time saying that, “on two commandments hang the Law and the Prophets;”

Matt. xxii. 40.

that is to say, on the love of God and on the love of our neighbor: at another time, “Whatsoever ye would that men should do to you, do ye also to them; for this is the Law and the Prophets.”

Matt. vii. 12.

And these things even to a laborer, and to a servant, and to a widow woman, and to a very child, and to him that appeareth to be exceedingly slow of understanding, are all plain to comprehend and easy to learn. For the lessons of the truth are like this; and the actual result bears witness thereto. All at least have learned what things they are to do, and not learned only, but been emulous also of them; and not in the cities alone nor in the midst of the market places, but also in the summits of the mountains.

Yea, for there wilt thou see true wisdom

[φιλοσοφαν=true wisdom.—R.]

abounding, and choirs of angels shining forth in a human body, and the commonwealth

[πολιτεα, in its proper case.]

of Heaven manifested here on earth. For a commonwealth

[πολιτεα, in its proper case.]

did these fishermen too write for us, not with commands that it should be embraced from childhood, like those others, nor making it a law that the virtuous man must be so many years old, but addressing their discourse generally to every age. For those lessons are children’s toys, but these are the truth of things.

And as a place for this their commonwealth

[πολιτεα, in its proper case.]

they have assigned Heaven, and God they have brought in as the framer thereof, and as lawgiver of the statutes there set; as indeed was their duty. And the rewards in their commonwealth

[πολιτεα, in its proper case.]

are not leaves of bay nor olive, nor an allowance of meat in the public hall, nor statues of brass, these cold and ordinary things, but a life which hath no end, and to become children of God, to join the angels’ choir, and to stand by the royal throne, and to be always with Christ. And the popular guides of this commonwealth

[πολιτεα, in its proper case.]

are publicans, and fishermen, and tent-makers, not such as have lived for a short time, but such as are now living for ever. Therefore even after their death they may possibly do the greatest good to the governed.

This republic

[πολιτεα, in its proper case.]

is at war not with men, but with devils, and those incorporeal powers. Wherefore also their captain is no one of men, nor of angels, but God Himself. And the armor too of these warriors suits the nature of the warfare, for it is not formed of hides and steel, but of truth and of righteousness, and faith, and all true love of wisdom.

[φιλοσοφα.]

13. Since then the aforesaid republic

[πολιτεα, in its proper case.]

is both the subject on which this book was written, and it is now proposed for us to speak thereof, let us give careful heed to Matthew, discoursing plainly concerning this: for what he saith is not his own, but all Christ’s, who hath made the laws of this city.

[πολιτεα, in its proper case.]

Let us give heed, I say, that we may be capable of enrolment therein, and of shining forth among those that have already become citizens thereof, and are awaiting those incorruptible crowns. To many, however, this discourse seems to be easy, while the prophetic writings are difficult. But this again is the view of men who know not the depth of the thoughts laid up therein. Wherefore I entreat you to follow us with much diligence, so as to enter into the very ocean of the things written, with Christ for our guide at this our entering in.

But in order that the word may be the more easy to learn, we pray and entreat you, as we have done also with respect to the other Scriptures, to take up beforehand that portion of the Scripture which we may be going to explain, that your reading may prepare the way for your understanding (as also was the case with the eunuch

Acts viii. 28.

), and so may greatly facilitate our task.

14. And this because

[Κα γρ.]

the questions are many and frequent. See, for instance, at once in the beginning of his Gospel, how many difficulties might be raised one after the other. As first, wherefore the genealogy of Joseph is traced, who was not father of Christ. Secondly, whence may it be made manifest that He derives His origin from David, while the forefathers of Mary, who bare Him, are not known, for the Virgin’s genealogy is not traced? Thirdly, on what account Joseph’s genealogy is traced, when he had nothing to do with the birth; while with regard to the Virgin, who was the very mother, it is not shown of what fathers, or grandfathers, or ancestors, she is sprung.

And along with these things, this is also worth inquiry, wherefore it can be, that, when tracing the genealogy through the men, he hath mentioned women also; and why since he determined upon doing this, he yet did not mention them all, but passing over the more eminent, such as Sarah, Rebecca, and as many as are like them, he hath brought forward only them that are famed for some bad thing; as, for instance, if any was a harlot, or an adulteress, or a mother by an unlawful marriage, if any was a stranger or barbarian. For he hath made mention of the wife of Uriah, and of Thamar, and of Rahab, and of Ruth, of whom one was of a strange race, another an harlot, another was defiled by her near kinsman, and with him not in the form of marriage, but by a stolen intercourse, when she had put on herself the mask of an harlot; and touching the wife of Uriah no one is ignorant, by reason of the notoriety of the crime. And yet the evangelist hath passed by all the rest, and inserted in the genealogy these alone. Whereas, if women were to be mentioned, all ought to be so; if not all but some, then those famed in the way of virtue, not for evil deeds.

See you how much care is required of us straightway in the first beginning? and yet the beginning seems to be plainer than the rest; to many perhaps even superfluous, as being a mere numbering of names.

After this, another point again is worth inquiry; wherefore he hath omitted three kings. For if, because they were exceeding ungodly, he therefore passed by their names in silence, neither should he have mentioned the others, that were like them.

And this again

[Κα γρ κα τοτο.]

is another question; why, after having spoken of fourteen generations, he hath not in the third division maintained the number.

[See Homily iv., where this question is discussed.—R.]

And wherefore Luke hath made mention of other names, and not only not all of them the same, but also many more of them, while Matthew hath both fewer and different, though he too hath ended with Joseph, with whom Luke likewise concluded.

Ye see how much wakeful attention is needed on our part, not only for explanation, but even that we may learn what things we have to explain. For neither is this a little matter, to be able to find out the difficulties; there being also this other hard point, how Elizabeth, who was of the Levitical tribe, was kinswoman to Mary.

15. But that we may not overload your memory, by stringing many things together, here let us stay our discourse for a time. For it is enough for you in order that ye be thoroughly roused, that you learn

[Literally, “and learn.”—R.]

the questions only. But if ye long for

ἐρτε.

their solution also, this again depends on yourselves, before we speak. For if I see you thoroughly awakened, and longing to learn, I will endeavor to add the solution also; but if gaping and not attending, I will conceal both the difficulties, and their solution, in obedience to a divine law. For, saith He, “Give not the holy things to the dogs, neither cast ye your pearls before swine, lest they trample them under their feet.”

Matt. vii. 6. [The citation is not, however, verbally accurate.—R.]

But who is he that tramples them under foot? He that doth not account these things precious, and venerable. And who, it may be asked, is so wretched as not to esteem these things venerable, and more precious than all? He who doth not bestow on them so much leisure as on the harlot women in the theatres of Satan. For there the multitude pass the whole day, and give up not a few of their domestic concerns for the sake of this unseasonable employment, and they retain with exactness whatever they have heard, and this though it be to the injury of their souls, that they keep it. But here, where God is speaking, they will not bear to tarry even a little time.

Therefore, let me warn you, we have nothing in common with Heaven, but our citizenship

[πολιτεα.]

goes no further than words. And yet because of this, God hath threatened even hell, not in order to cast us therein, but that He might persuade us to flee this grievous tyranny. But we do the opposite, and run each day the way that leads thither, and while God is commanding us not only to hear, but also to do what He saith, we do not submit so much as to hearken.

When then, I pray thee, are we to do what is commanded, and to put our hand to the works, if we do not endure so much as to hear the words that relate to them, but are impatient and restless about the time we stay here, although it be exceedingly short?

16. And besides, when we are talking of indifferent matters, if we see those that are in company do not attend, we call what they do an insult; but do we consider that we are provoking God, if, while He is discoursing of such things as these, we despise what is said, and look another way?

Why, he that is grown old, and hath travelled over much country, reports to us with all exactness the number of stadia, and the situations of cities, their plans, and their harbors and markets; but we ourselves know not even how far we are from the city that is in Heaven. For surely we should have endeavored to shorten the space, had we known the distance. That city being not only as far from us as Heaven is from the earth, but even much farther, if we be negligent; like as, on the other hand, if we do our best,

[σπουδζωμεν; the verb is rendered “endeavor” in the preceding sentence.—R.]

even in one instant we shall come to the gates thereof. For not by local space, but by moral disposition, are these distances defined.

But thou knowest exactly the affairs of the world, as well new as old, and such too as are quite ancient; thou canst number the princes under whom thou hast served in time past, and the ruler of the games, and them that gained the prize, and the leaders of armies, matters that are of no concern to thee; but who hath become ruler in this city, the first or the second or the third, and for how long, each of them; and what each hath accomplished, and brought to pass, thou hast not imagined even as in a dream. And the laws that are set in this city thou wilt not endure to hear, nor attend to them, even when others tell thee of them. How then, I pray thee, dost thou expect to obtain the blessings that are promised, when thou dost not even attend to what is said?

17. But though never before, now, at any rate, let us do this. Yea, for we

[Κα γρ.]

are on the point of entering into a city (if God permit) of gold, and more precious than any gold.

Let us then mark her foundations, her gates consisting of sapphires and pearls; for indeed we have in Matthew an excellent guide. For through his gate we shall now enter in, and much diligence is required on our part. For should He see any one not attentive, He casts him out of the city.

Yes, for the city is most kingly and glorious; not as the cities with us, divided into a market-place, and the royal courts; for there all is the court of the King. Let us open therefore the gates of our mind, let us open our ears, and with great trembling, when on the point of setting foot on the threshold, let us worship the King that is therein. For indeed the first approach hath power straightway to confound the beholder.

For the present we find the gates closed; but when we see them thrown open (for this is the solution of the difficulties), then we shall perceive the greatness of the splendor within. For there also, leading thee with the eyes of the Spirit, is one who offers to show thee all, even this Publican; where the King sitteth, and who of His host stand by Him; where are the angels, where the archangels; and what place is set apart for the new citizens in this city, and what kind of way it is that leads thither, and what manner of portion they have received, who first were citizens therein, and those next after them, and such as followed these. And how many are the orders of these tribes, how many those of the senate, how many the distinctions of dignity.

Let us not therefore with noise or tumult enter in, but with a mystical silence.

For if in a theatre, when a great silence hath been made, then the letters of the king are read, much more in this city must all be composed, and stand with soul and ear erect. For it is not the letters of any earthly master, but of the Lord of angels, which are on the point of being read.

If we would order ourselves on this wise, the grace itself of the Spirit will lead us in great perfection, and we shall arrive at the very royal throne, and attain to all the good things, by the grace and love towards man of our Lord Jesus Christ, to whom be glory and might, together with the Father and the Holy Ghost, now and always, even for ever and ever. Amen.

Homily II.

Matt. I. 1.

“The book of the generation of Jesus Christ, the Son of David, the Son of Abraham.”

Do ye indeed remember the charge, which we lately made you, entreating you to hearken unto all the things that are said with all silence, and mystical quietness? For

[κα γρ; but there is some variation in the readings.—R.]

we are to-day to set foot within the holy vestibule, wherefore I have also put you in mind of the charge.

Since, if the Jews, when they were to approach “a mountain that burned, and fire, and blackness, and darkness, and tempest;”

Heb. xii. 18. [Here the Greek text agrees more closely with that of the received text in Hebrews than with that of the earliest mss.—R.]

—or rather when they were not so much as to approach, but both to see and to hear these things from afar;—were commanded for three days before to abstain from their wives, and to wash their garments, and were in trembling and fear, both themselves and Moses with them; much more we, when we are to hearken to such words, and are not to stand far from a smoking mountain, but to enter into Heaven itself, ought to show forth a greater self-denial;

[φιλοσοφαν.]

not washing our garments, but wiping clean the robe of our soul, and ridding ourselves of all mixture with worldly things. For it is not blackness that ye shall see, nor smoke, nor tempest, but the King Himself sitting on the throne of that unspeakable glory, and angels, and archangels standing by Him, and the tribes of the saints, with those interminable myriads.

For such is the city of God, having “the Church of the first-born, the spirits of the just, the general assembly of the angels, the blood of sprinkling,”

Heb. xii. 22, 23, 44. [The citation is free; but it is evident that Chrysostom accepts the view indicated in the R.V. margin: “the general assembly of angels.”—R.]

whereby all are knit into one, and Heaven hath received the things of earth, and earth the things of Heaven, and that peace hath come which was of old longed for both by angels and by saints.

Herein standeth the trophy of the cross, glorious, and conspicuous, the spoils won by Christ, the first-fruits

[τ κροθνια, “the chief spoils,” see Heb. vii. 4.—R.]

of our nature, the booty of our King; all these, I say, we shall out of the Gospels know perfectly. If thou follow in becoming quietness, we shall be able to lead thee about everywhere, and to show where death is set forth crucified, and where sin is hanged up, and where are the many and wondrous offerings from this war, from this battle.

Thou shalt see likewise the tyrant here bound, and the multitude of the captives following, and the citadel from which that unholy demon overran all things in time past. Thou wilt see the hiding places, and the dens of the robber, broken up now, and laid open, for even there also was our King present.

See 1 Pet. iii. 19, 20; iv. 6; St. Iren. iv. 45; iii. 23; iv. 39, 56, 66; v. 31; Orig. in Joan, t. ii. 30; contr. Cels. ii. 43; in Rom. lib. 5, l. t. iv. 551. B; Tert. de Anim. 7; St. Greg. Naz. Or. 42, p. 693. Ed. Morell; and others cited by Cotelerius on St. Hermas. iii. 16.

But be not thou weary, beloved, for if any one were describing a visible war, and trophies, and victories, wouldest thou feel no satiety at all; nay, thou wouldest not prefer either drink or meat to this history. But if that kind of narrative be welcome, much more this. For consider what a thing it is to hear, how on the one side God from Heaven, arising “out of the royal thrones, leaped down

Wisd. xviii. 15.

” unto the earth, and even unto hell itself, and stood in the battle array; and how the devil on the other hand set himself in array against Him; or rather not against God unveiled, but God hidden in man’s nature.

And what is marvellous, thou wilt see death destroyed by death, and curse extinguished by curse, and the dominion of the devil put down by those very things whereby he did prevail. Let us therefore rouse ourselves thoroughly, and let us not sleep, for lo, I see the gates opening to us; but let us enter in with all seemly order, and with trembling, setting foot straightway within the vestibule itself.

2. But what is this vestibule? “The book of the generation of Jesus Christ, Son of David, Son of Abraham.”

“What sayest thou? Didst thou not promise to discourse of the Only-begotten Son of God, and dost thou make mention of David, a man born after a thousand generations, and say that he is both father and ancestor?” Stay, seek not to learn all at once, but gently and by little and little. Why, it is in the vestibule that thou art standing, by the very porch; why then dost thou hasten towards the inner shrine? As yet thou hast not well marked all without. For neither for a while do I declare unto thee that other generation: or rather not even this which cometh after, for it is unutterable, and unspeakable. And before me the Prophet Esaias hath told thee this; where

[Literally, “for.”]

when proclaiming His passion, and His great care for the world, and admiring who He was, and what He became, and whither He descended, he cried out loud and clear, saying thus, “Who shall declare His generation?”

Isaiah liii. 8. [Here γενεν occurs; not the term used by Matthew, but in the phrase “that other generation,” γννησιν, occurs.—R.]

It is not then of that we are now to speak, but of this beneath, this which took place on earth, which was amongst ten thousand witnesses. And concerning this again we will relate in such wise as it may be possible for us, having received the grace of the Spirit. For not even this may any one set forth altogether plainly, forasmuch as this too is most awful. Think not, therefore, it is of small things thou art hearing, when thou hearest of this birth, but rouse up thy mind, and straightway tremble, being told that God hath come upon earth. For so marvellous was this, and beyond expectation, that because of these things the very angels formed a choir, and in behalf of the world offered up their praise for them, and the prophets from the first were amazed at this, that “He was seen upon earth, and conversed with men

Baruch iii. 37.

.” Yea, for it is far beyond all thought to hear that God the Unspeakable,

Or Unapproachable ἀπρσιτο, according to some mss. Savil.

the Unutterable, the Incomprehensible, and He that is equal to the Father, hath passed through a virgin’s womb, and hath vouchsafed to be born of a woman, and to have Abraham and David for forefathers. But why do I say Abraham and David? For what is even more amazing, there are those women, whom we have lately mentioned.

3. Hearing these things, arise, and surmise nothing low: but even because of this very thing most of all shouldest thou marvel,

[Chrysostom uses the imperative: “Because of this very thing especially marvel,” etc.—R.]

that being Son of the Unoriginate God, and His true Son, He suffered Himself to be called also Son of David, that He might make thee Son of God. He suffered a slave to be father to Him, that He might make the Lord Father to thee a slave.

Seest thou at once from the beginning of what nature are the Gospels? If thou doubt concerning the things that pertain to thee, from what belongs to Him believe these also. For it is far more difficult, judging by human reason, for God to become man, than for a man to be declared a Son of God. When therefore thou art told that the Son of God is Son of David and of Abraham, doubt not any more that thou too, the son of Adam, shall be son of God. For not at random, nor in vain did He abase Himself so greatly, only He was minded to exalt us. Thus He was born after the flesh, that thou mightest be born after the Spirit; He was born of a woman, that thou mightest cease to be the son of a woman.

Wherefore the birth was twofold, both made like unto us, and also surpassing ours. For to be born of a woman indeed was our lot, but “to be born not of blood, nor of the will of flesh, nor of man,” but of the Holy Ghost,

John i. 13.

was to proclaim beforehand the birth surpassing us, the birth to come, which He was about freely to give us of the Spirit. And everything else too was like this. Thus His baptism also was of the same kind, for it partook of the old, and it partook also of the new. To be baptized by the prophet marked the old, but the coming down of the Spirit shadowed out the new. And like as though any one were to place himself in the space between any two persons that were standing apart, and stretching forth both his hands were to lay hold on either side, and tie them together; even so hath He done, joining the old covenant with the new, God’s nature with man’s, the things that are His with ours.

Seest thou the flashing brightness

ἀστραπν. [Used of a flash of lightning, or dazzling brightness.—R.]

of the city, with how great a splendor it hath dazzled thee from the very beginning? how it hath straightway shown the King in thine own form; as though in a camp? For neither there doth the king always appear bearing his proper dignity, but laying aside the purple and the diadem, he often disguises himself in the garb of a common soldier. But there it is, lest by being known he should draw the enemy upon himself; but here on the contrary, lest, if He were known, He should cause the enemy to fly from the conflict with Him, and lest He should confound all His own people: for His purpose was to save, not to dismay.

4. For this reason he hath also straightway called Him by this title, naming Him Jesus. For this name, Jesus, is not Greek, but in the Hebrew language it is thus called Jesus; which is, when interpreted into the Greek tongue, “A Saviour.” And He is called a Saviour, from His saving His people.

Seest thou how he hath given wings to the hearer, at once speaking things familiar, and at the same time by these indicating to us things beyond all hope? I mean that

[κα γρ.]

both these names were well known to the Jews. For, because the things that were to happen were beyond expectation, the types even of the names went before, in order that from the very first all the unsettling power of novelty might be taken away. Thus he is called Jesus, who after Moses brought the people into the land of promise. Hast thou seen the type? Behold the truth. That led into the land of promise, this into heaven, and to the good things in the heavens; that, after Moses was dead, this after the law had ceased; that as a leader, this as a King.

However, lest having heard the word Jesus, thou shouldest by reason of the identity of the name be perplexed, he hath added, “Jesus Christ, Son of David.” But that other was not of David, but of another tribe.

5. But wherefore doth he call it a “book of the generation of Jesus Christ,” while yet this book hath not the birth only, but the whole dispensation? Because this is the sum of the whole dispensation, and is made an origin and root of all our blessings. As then Moses calleth it the book of heaven and earth,

Gen. ii. 4.

although he hath not discoursed of heaven and earth only, but also of all things that are in the midst thereof; so also this man hath named his book from that which is the sum of all the great things done. For that which teems with astonishment, and is beyond hope and all expectation, is that God should become man. But this having come to pass, all afterwards follows in reasonable consequence.

6. But wherefore did he not say, “the Son of Abraham,” and then “the Son of David?” It is not, as some suppose, that he means to proceed upward from the lower point, since then he would have done the same as Luke, but now he doth the contrary. Why then hath he made mention of David? The man was in the mouths of all, both from his distinction, and from the time, for he had not been so very long since dead, like Abraham. And though God made promises to both, yet the one, as old, was passed over in silence, while the other, as fresh and recent, was repeated of all. Themselves, for instance, say, “Doth not Christ come of the seed of David, and out of Bethlehem, the town where David was?”

John vii. 42.

And no man called Him Son of Abraham, but all Son of David; and that because this last was more in the recollection of all, both on account of the time, as I have already said, and because of his royalty. On this principle again all the kings whom they had in honor after his time were named from him, both by the people themselves and by God. For both Ezekiel

Ezek. xxxiv. 23, 24; xxxvii. 24, 25; Jer. xxx. 9; Hos. iii. 5.

and other prophets besides speak of David as coming and rising again; not meaning him that was dead, but them who were emulating his virtue. And to Hezekiah He saith, “I will defend this city, for mine own sake and for my servant David’s sake.”

2 Kings xix. 34.

And to Solomon too He said, that for David’s sake He rent not the kingdom during his lifetime.

1 Kings ii. 11, 12, 13.

For great was the glory of the man, both with God and with men.

On account of this he makes the beginning at once from him who was more known, and then runs up to his father; accounting it superfluous, as far as regards the Jews, to carry the genealogy higher up. For these were principally the persons held in admiration; the one as a prophet and a king, the other as a patriarch and a prophet.

7. “But

[Κα.]

whence is it manifest that He is of David?” one may say. For if He was not sprung of a man, but from a woman only, and the Virgin hath not her genealogy traced, how shall we know that He was of David’s race? Thus, there are two things inquired; both why His mother’s genealogy is not recited, and wherefore it can be that Joseph is mentioned by them, who hath no part in the birth: since the latter seems to be superfluous, and the former a defect.

Of which then is it necessary to speak first? How the Virgin is of David. How then shall we know that she is of David? Hearken unto God, telling Gabriel to go unto “a virgin betrothed to a man (whose name was Joseph), of the house and lineage of David.”

Luke i. 27. [The words, “and lineage” occur in some mss. of the New Testament. But the citation here is probably made with freedom.—R.]

What now wouldest thou have plainer than this, when thou hast heard that the Virgin was of the house and lineage of David?

Hence it is evident that Joseph also was of the same. Yes, for there was a law, which bade that it should not be lawful to take a wife from any other stock, but from the same tribe. And the patriarch Jacob also foretold that He should arise out of the tribe of Judah, saying on this wise: “there shall not fail a ruler out of Judah, nor a governor out of his loins, until He come for whom it is appointed, and He is the expectation of the Gentiles.”

Gen. xlix. 10, from LXX. Our translation preserving the Hebrew word renders it “until Shiloh come.” [Comp. the marginal renderings of the R.V. in loco.—R.]

“Well; this prophecy doth indeed make it clear that He was of the tribe of Judah, but not also that He was of the family of David. Was there then in the tribe of Judah one family only, even that of David, or were there not also many others? And might it not happen for one to be of the tribe of Judah, but not also of the family of David?”

Nay, lest thou shouldest say this, the evangelist hath removed this suspicion of thine, by saying, that He was “of the house and lineage of David.”

And if thou wish to learn this from another reason besides, neither shall we be at a loss for another proof. For not only was it not allowed to take a wife out of another tribe, but not even from another lineage, that is, from another kindred. So that if either we connect with the Virgin the words, “of the house and lineage of David,” what hath been said stands good; or if with Joseph, by that fact this also is proved. For if Joseph was of the house and lineage of David, he would not have taken his wife from another than that whence he himself was sprung.

“What then,” one may say, “if he transgressed the law?” Why, for this cause he hath by anticipation testified that Joseph was righteous, on purpose that thou mightest not say this, but having been told his virtue, mightest be sure also that he would not have transgressed the law. For he who was so benevolent, and free from passion, as not to wish, even when urged by suspicion, to attempt inflicting punishment on the Virgin, how should he have transgressed the law for lust? he that showed wisdom and self-restraint beyond the law (for to put her away, and that privily, was to act with self-restraint beyond the law), how should he have done anything contrary to the law; and this when there was no cause to urge him?

[The labored argument here suggests that Chrysostom was not sure of his exegetical position. In Luke i. 27, the phrase “of the house of David” is most naturally joined with “Joseph,” and so Chrysostom himself implies.—R.]

8. Now that the Virgin was of the race of David is indeed from these things evident; but wherefore he gave not her genealogy, but Joseph’s, requires explanation. For what cause was it then? It was not the law among the Jews that the genealogy of women should be traced. In order then that he might keep the custom, and not seem to be making alterations

παραχαρττειν. [This word is the technical one for counterfeiting or forging.—R.]

from the beginning, and yet might make the Virgin known to us, for this cause he hath passed over her ancestors in silence, and traced the genealogy of Joseph. For if he had done this with respect to the Virgin, he would have seemed to be introducing novelties; and if he had passed over Joseph in silence, we should not have known the Virgin’s forefathers. In order therefore that we might learn, touching Mary, who she was, and of what origin, and that the laws might remain undisturbed, he hath traced the genealogy of her espoused husband, and shown him to be of the house of David. For when this hath been clearly proved, that other fact is demonstrated with it, namely, that the Virgin likewise is sprung from thence, by reason that this righteous man, even as I have already said, would not have endured to take a wife from another race.

There is also another reason, which one might mention, of a more mystical nature, because of which the Virgin’s forefathers were passed over in silence; but this it were not seasonable now to declare, because so much has been already said.

See Hom. iii. sec. 1.

9. Wherefore let us stay at this point our discourse concerning the questions, and in the meanwhile let us retain with accuracy what hath been revealed to us; as, for instance, why he mentioned David first; wherefore he called the book, “a book of the generation;” on what account he said, “of Jesus Christ;” how the birth is common and not common; whence it was that Mary was shown to be from David; and wherefore Joseph’s genealogy is traced, while her ancestors are passed over in silence.

For if ye retain these things, ye will the more encourage us with respect to what is to come; but if ye reject and cast them from your mind, we shall be the more backward as to the rest. Just as no husbandman would care to pay attention to a soil which had destroyed the former seed.

Wherefore I entreat you to revolve these things. For from taking thought concerning such matters, there springs in the soul some great good, tending unto salvation. For by these meditations we shall be able to please God Himself; and our mouths will be pure from insults, and filthy talking, and reviling, while they are exercising themselves in spiritual sayings; and we shall be formidable to the devils, while arming our tongue with such words; and we shall draw unto ourselves God’s grace the more, and it will render our eye more piercing. For indeed both eyes and mouth and hearing He set in us to this intent, that all our members may serve Him, that we may speak His words, and do His deeds, that we may sing unto Him continual hymns, that we may offer up sacrifices of thanksgiving,

εχαριστα.

and by these may thoroughly purify our consciences.

For as a body will be more in health when enjoying the benefits of a pure air, even so will a soul be more endued with practical wisdom

[φιλοσοφωτρα is rendered, “more endued with practical wisdom.”—R.]

when nourished in such exercises as these. Seest thou not even the eyes of the body, that when they abide in smoke they are always weeping; but when they are in clear air, and in a meadow, and in fountains and gardens, they become more quicksighted and more healthy? Like this is the soul’s eye also, for should it feed in the meadow of spiritual oracles, it will be clear and piercing, and quick of sight; but should it depart into the smoke of the things of this life, it will weep without end, and wail both now and hereafter. For indeed the things of this life are like smoke. On this account also one hath said, “My days have failed like smoke.”

Ps. cii. 3, LXX. [R.V., “My days consume away like smoke.” The LXX. has the aorist, hence, “have failed” is the rendering here adopted. Some editions of Chrysostom read the imperfect here. The Oxford edition has a second note, the meaning of which is not clear: “Rather have failed, LXX.”—R.]

He indeed was referring to their shortness of duration, and to their unsubstantial nature, but I would say that we should take what is said, not in this sense alone, but also as to their turbid character.

For nothing doth so hurt and dim the eye of the soul as the crowd of worldly anxieties and the swarm of desires. For these are the wood that feedeth this smoke. And as fire, when it lays hold of any damp and saturated fuel, kindles much smoke; so likewise this desire, so vehement and burning, when it lays hold of a soul that is (so to speak) damp and dissolute, produces also in its way abundance of smoke. For this cause there is need of the dew of the Spirit, and of that air, that it may extinguish the fire, and scatter the smoke, and give wings to our thoughts. For it cannot, it cannot be that one weighed down with so great evils should soar up to heaven; it is well if being without impediment

[εζνου, “well-girded,” then figuratively, “unencumbered.”—R.]

we can cleave our way thither; or rather it is not possible even so, unless we obtain the wing of the Spirit.

Now if there be need both of an unencum bered mind, and of spiritual grace, that we may mount up to that height; what if there be none of these things, but we draw to ourselves whatever is opposite to them, even a satanical weight? how shall we be able to soar upwards, when dragged down by so great a load? For indeed, should any one attempt to weigh our words as it were in just balances; in ten thousand talents of worldly talk he will scarcely find an hundred pence of spiritual words, or rather, I should say, not even ten farthings. Is it not then a disgrace, and an extreme mockery, that if we have a servant, we make use of him for the most part in things necessary, but being possessed of a tongue, we do not deal with our member so well even as with a slave, but on the contrary make use of it for things unprofitable, and mere makeweights?

[παρλκοντα .]

And would it were only for makeweights:

[παρλκοντα.]

but now it is for what are contrary and hurtful and in no respect advantageous to us. For if the things that we spoke were profitable to us, they would assuredly be also pleasing to God. But as it is, whatever the devil may suggest, we speak it all, now laughing, and now speaking wittily; now cursing and insulting, and now swearing, lying, and taking false oaths; now murmuring, and now making vain babblings, and talking trifles more than old wives; uttering all things that are of no concern to us.

For, tell me, who of you that stand here, if he were required, could repeat one Psalm, or any other portion of the divine Scriptures? There is not one.

And it is not this only that is the grievous thing, but that while ye are become so backward with respect to things spiritual, yet in regard of what belongs to Satan ye are more vehement than fire. Thus should any one be minded to ask of you songs of devils and impure effeminate melodies, he will find many that know these perfectly, and repeat them with much pleasure.

10. But what is the answer to these charges? “I am not,” you will say, “one of the monks, but I have both a wife and children, and the care of a household.” Why, this is what hath ruined all, your supposing that the reading of the divine Scriptures appertains to those only, when ye need it much more than they. For they that dwell in the world,

[ἐν μσ στρεφομνοι .]

and each day receive wounds, these have most need of medicines. So that it is far worse than not reading, to account the thing even “superfluous:” for these are the words of diabolical invention. Hear ye not Paul saying, “that all these things are written for our admonition”?

1 Cor. x. 11.

And thou, if thou hadst to take up a Gospel, wouldest not choose to do so with hands unwashed; but the things that are laid up within it, dost thou not think to be highly necessary? It is because of this, that all things are turned upside down.

For if thou wouldest learn how great is the profit of the Scriptures, examine thyself, what thou becomest by hearing Psalms, and what by listening to a song of Satan; and how thou art disposed when staying in a Church, and how when sitting in a theatre; and thou wilt see that great is the difference between this soul and that, although both be one. Therefore Paul said, “Evil communications corrupt good manners.”

1 Cor. xv. 33.

For this cause we have need continually of those songs, which serve as charms from the Spirit. Yes, for this it is whereby we excel the irrational creatures, since with respect to all other things, we are even exceedingly inferior to them.

This is a soul’s food, this its ornament, this its security; even as not to hear is famine and wasting; for “I will give them,” saith He, “not a famine of bread, nor a thirst of water, but a famine of hearing the word of the Lord.”

Amos viii. 11.

What then can be more wretched? when the very evil, which God threatens in the way of punishment, this thou art drawing upon thine head of thine own accord, bringing into thy soul a sort of grievous famine, and making it the feeblest thing in the world? For it is its nature both to be wasted and to be saved by words. Yea, this leads it on to anger; and the same kind of thing again makes it meek: a filthy expression is wont to kindle it to lust, and it is trained to temperance by speech full of gravity.

But if a word merely have such great power, tell me, how is it thou dost despise the Scriptures? And if an admonition can do such great things, far more when the admonitions are with the Spirit. Yes, for a word from the divine Scriptures, made to sound in the ear, doth more than fire soften the hardened soul, and renders it fit for all good things.

11. In this way too did Paul, when he had found the Corinthians puffed up and inflamed, compose them, and make them more considerate. For they were priding themselves on those very things, touching which they ought to have been ashamed, and to have hid their face. But after they had received the letter, hear the change in them, of which the Teacher himself hath borne witness for them, saying on this wise: for “this very thing, that ye sorrowed after a godly sort, what carefulness it wrought in you, yea, what clearing of yourselves, yea, what indignation, yea, what zeal, yea, what revenge.”

[2 Cor. vii. 11 is here cited, but in abridged form. All the mss. and editions of Chrysostom, except the Benedictine, give the briefer reading, but in Migne’s edition, αλλ φβον, λλ πιπθησιν (“yea, what fear, yea, what vehement desire”) are supplied in brackets. In the New Testament passage there is no variation in text, so far as these phrases are concerned. Like most patristic authors, this great Homilist was quite free in his method of citing Scripture.—R.]

In this way do we bring to order servants and children, wives, and friends, and make our enemies friends.

In this way the great men too, they that were dear to God, became better. David, for instance, after his sin, when he had had the benefit of certain words, then it was that he came unto that most excellent repentance; and the apostles also by this mean became what they did become, and drew after them the whole world.

“And what is the profit,” one may say, “when any one hears, but doeth not what is said?” No little will the profit be even from hearing. For he will go on to condemn himself,

[Literally, “will condemn himself.”—R.]

and to groan inwardly, and will come in time also to do the things that are spoken of. But he that doth not even know that he hath sinned, when will he cease from his negligence? when will he condemn himself?

Let us not therefore despise the hearing of the divine Scriptures. For this is of Satan’s devising; not suffering us to see the treasure, lest we should gain the riches. Therefore he saith that the hearing the divine laws is nothing, lest he should see us from the hearing acquiring the practice also.

Knowing then this his evil art, let us fortify ourselves against him on all sides, that being fenced with this armor, we may both abide unconquered ourselves, and smite him on the head: and thus, having crowned ourselves with the glorious wreaths of victory, we may 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 for ever and ever. Amen.

Homily III.

Matt. I. 1.

“The book of the generation of Jesus Christ, the Son of David, the Son of Abraham.”

Behold a third discourse, and we have not yet made an end of the prefatory matter. It was not then for nought that I said, It is the nature of these thoughts to have a great depth.

Come, then, let us speak to-day what remains. What is it then that is now required? Why Joseph’s genealogy is traced, who had no part in the birth. And one cause we have mentioned already; but it is necessary to mention likewise the other, that which is more mystical and secret than the first. What then is this? He would not that it should be manifest to the Jews, at the time of the birth, that Christ was born of a virgin.

Nay, be not troubled at the strangeness of the saying. For it is no statement of mine, but of our fathers, wonderful and illustrious men.

St. Ignatius ad Ephes. xix. init. Κα λαθεν τον ρχοντα το ανο τουτο παρθενα Μαρα, κα τοκετς ατ, μοω κα θνατο το Κυρου τρα μυστρια κραυγ τινα ν συχ Θεο πρχθη. “Now the virginity of Mary, and her delivery, was kept in secret from the prince of this world, as was also the Lord’s death; three most notable mysteries, yet done in Secret of God.” [See Ante-Nicene Fathers, Vol. I., p. 57. The Greek given in this note is from the “briefer” form of the Ignatian Epistles. But the “longer” form differs very little, and the Syriac version, brief as it is, contains this sentence.—R.] And Origen, 6th Homily on St. Luke, says, “It has been well written in one of the epistles of a certain martyr, I mean Ignatius, the next Bishop of Antioch after the blessed Peter, him who fought with wild beasts in the persecution at Rome, ‘Now the virginity of Mary was kept in secret from the prince of this world.’ It was concealed because of Joseph, because of her espousals, because she was supposed to have a husband. For, had she had no spouse or supposed husband, it could not have been concealed from the prince of this world. For presently the thought would have silently occurred to the evil one, ‘How is she with child, who knoweth not a man? This conception must be divine, it must be something higher than human nature.’ On the contrary, our Saviour had purposed that the devil should be ignorant of his Œconomy and Incarnation: for which cause He both in His birth concealed the same, and commanded His disciples afterwards that they should not make Him known. Also when tempted by the devil in person, He no where owned Himself Son of God.” Origen then quotes 1 Cor. ii. 6–8, to the same effect. And in answer to the objection, How the devils which were from time to time cast out knew Him to be the Son of God, he suggests that it might be owing to their inferiority in malice and mischief: according to the rule among men, that the worse they are, the less they can know of Christ. [The Homilies of Origen are not included in the Ante-Nicene Fathers.]

See also a supposed Homily of St. Basil’s, De Christi generatione, Ed. Ben. ii. 598, c.; and St. Jerome on St. Matt. i. 18.

For if He disguised many things from the first, calling Himself Son of Man, and hath not everywhere clearly unfolded to us even His equality with the Father; why dost thou wonder at His having for a time disguised this also, taking order as He was for a certain great and marvellous purpose?

[θαυμαστν τι κα μγα οκονομνκακουργοντε .

and would have condemned her for adultery. For if in regard to the other matters, for which they had frequent precedents likewise in the old dispensation, they were quite shameless in their obstinacy

φανερ ναισχντουν.

(for so, because He had cast out devils, they called Him possessed; and because He healed on the Sabbath day, they supposed Him to be an adversary of God; and yet oftentimes even before this had the Sabbath been broken), what would they not have said, if this had been told them? Especially as

[Κα γρ.]

they had all time before this on their side, in that it never had produced any such thing. For if after so many miracles they still called Him son of Joseph, how before the miracles would they have believed that He was born of a virgin?

It is then for this reason that both Joseph has his genealogy traced, and the Virgin betrothed to him. For if even he, who was both a just and wondrous man, required many things, in order that he should receive that which had come to pass; an angel, and the vision in dreams, and the testimony from the prophets; how could the Jews, being both dull and depraved, and of so unfriendly spirit towards Him, have admitted this idea into their minds? For the strangeness and novelty thereof would be sure greatly to disturb them, and the fact that they had never so much as heard of such a thing having happened in the times of their forefathers. For as the man who was once persuaded that He is Son of God, would after that have no cause to doubt concerning this too; so he who was accounting Him to be a deceiver and an adversary of God, how could he but have been yet more offended by this, and have been led on unto the opposite

[ἐκενην.]

notion? For this cause neither do the apostles at the first directly say this, but while of His resurrection they discourse much and often (forasmuch as of this there were examples in the times before, although not such as this); that He was born of a virgin they do not say always: nay, not even His mother herself ventured to utter this. See, for instance, what saith the Virgin even to Himself: “Behold, Thy father and I have sought Thee.”

Luke ii. 48.

For if this suspicion had been entertained, neither would He any longer have been accounted to be a Son of David, and this opinion not being held, many other evils besides would have arisen. For this cause neither do the angels say these things to all, but to Mary only, and Joseph; but when showing to the shepherds the glad tidings of that which was come to pass, they no longer added this.

2. But why is it, that having mentioned Abraham, and having said that “he begat Isaac, and Isaac, Jacob;” and not having made any mention of his brother; when he is come to Jacob, he remembers both “Judah, and his brethren”? Now there are some that say, it was because of the perverseness of Esau, and of the rest that came before. But I should not say this; for if it were so, how is it that he a little after mentions such women? It being out of contraries, in this place, that His glory is manifested; not by having great forefathers, but low and of little account. For to the lofty One it is a great glory to be able to abase Himself exceedingly. Wherefore then did He not mention them? Because Saracens, and Ishmaelites, and Arabians, and as many as are sprung from those ancestors, have nothing in common with the race of the Israelites. For this cause then he passes over those in silence, and hastens on to His forefathers, and those of the Jewish people. Wherefore he saith, “And Jacob begat Judas and his brethren.” For at this point the race of the Jews begins to have its peculiar mark.

3. “And Judas begat Phares and Zara of Thamar.”

Matt. i. 3.

“What doest thou, O man, putting us in remembrance of a history that contains an unlawful intercourse?” But why is this said?

[More accurately, “But why is this? one may say.”—R.]

Since, if we were recounting the race of a mere man, one might naturally have been silent touching these things; but if of God Incarnate, so far from being silent, one ought to make a glory of them, showing forth His tender care, and His power. Yea, it was for this cause He came, not to escape our disgraces, but to bear them away. Therefore as He is the more admired, in that He not only died, but was even crucified (though the thing be opprobrious, yet the more opprobrious the more doth it show Him full of love to man), so likewise may we speak touching His birth; it is not only because He took flesh upon Him, and became man, that we justly stand amazed at Him, but because He vouchsafed to have also such kinsfolk, being in no respect ashamed of our evils. And this He was proclaiming from the very beginnings of His birth, that He is ashamed of none of those things that belong to us; while He teaches us also hereby, never to hide our face at our forefathers’ wickedness, but to seek after one thing alone, even virtue. For such a man, though he have an alien for his ancestor, though he have a mother who is a prostitute, or what you will, can take no hurt thereby. For if the whoremonger himself, being changed, is nothing disgraced by his former life, much more will the wickedness of his ancestry have no power to bring to shame him that is sprung of an harlot or an adulteress, if he be virtuous.

But he did these things not only to instruct us, but also to bring down the haughtiness of the Jews. For since they, negligent about virtue in their own souls, were parading the name of Abraham,

[τν Αβραμ νω κα κτω παρφερον.]

thinking they had for a plea their forefathers’ virtue; he shows from the very beginning that it is not in these things men ought to glory, but in their own good deeds.

Besides this, he is establishing another point also, to show that all are under sin, even their forefathers themselves. At least their patriarch and namesake is shown to have committed no small sin, for Thamar stands against him, to accuse his whoredom. And David too had Solomon by the wife whom he corrupted. But if by the great ones the law was not fulfilled, much more by the less. And if it was not fulfilled, all have sinned, and Christ’s coming is become necessary.

For this cause he made mention also of the twelve patriarchs, by this again bringing down their pride at the noble birth of their fathers. Because many of these also were born of women that were slaves; but nevertheless the difference of the parents did not make a difference in the children. For all were equally both patriarchs and heads of tribes. For this is the precedence of the Church, this the prerogative of the nobility that is among us, taking its type from the beginning. So that whether thou be bond or free, thou hast from thence nothing more nor less; but the question is all about one thing only, namely, the mind, and the disposition of the soul.

4. But besides what we have said, there is another cause also, wherefore he hath mentioned even this history; for to be sure, Zara’s name was not cast at random on that of Phares. (For indeed it was irrelevant, and superfluous, when he had mentioned Phares, from whom he was to trace Christ’s genealogy, to mention Zara also.) Wherefore then did he mention him? When Thamar was on the point of giving birth to them, the pangs having come upon her, Zara put forth his hand first.

Gen. xxxviii. 27.

Then the midwife, when she saw this, in order that the first should be known, bound his hand with scarlet; but the child, when he was bound, drew in his hand, and when he had drawn it in, Phares came forth first, and then Zara. The midwife when she saw this said, “Why was the hedge broken up for thee?”

Our marginal translation is, “Wherefore hast thou made this breach against thee?” Gen. xxxviii. 29. [R.V. text: “Wherefore hast thou made a breach for thyself,” with the margin: “Or, How hast thou made a breach ! A breach be upon thee!” The LXX. rendering, which Chrysostom cites, misses the suggestion of the original Hebrew.—R.]

Seest thou the dark expression of mysteries? For it was not without purpose that these things were recorded for us: since neither was it worth our study to learn, what it might be that the midwife said; nor worth a narrative to know, that he who came out second, put forth his hand first. What then is the mysterious lesson?

τ ανιγμα.

First, from the name of the child

[τ προηγοπα το παιδου. The terms seem to be chosen to suggest that the name of the child came from the greeting given it by the midwife.—R.]

we learn what is inquired, for Phares is “a division,” and “a breach.” And moreover from the thing itself, which took place; for it was not in the order of nature that, having thrust out his hand, he should draw it in again when bound; these thing neither belonged to a movement directed by reason, nor did they take place in the way of natural consequence. For after the hand had found its way out, that another child should come forth before was perhaps not unnatural; but that he should draw it back, and give a passage for another, was no longer after the manner of children at the birth, but the grace of God was present with the children, ordering these things, and sketching out for us by them a sort of image of the things that were to come.

What then? Some of those who have examined these things accurately say, that these children are a type of the two nations.

i.e., The Jewish and the Christian. Compare the 62d Homily on Genesis, t. i. 478, ed. Sav. “Zara being interpreted, is ‘the East.’ And that these things did not take place at random, but were a type of what was to come, the facts themselves indicate. For that which happened was not in the order of nature. For how was it possible, when the hand had been bound with the scarlet thread, for it to be again drawn back to afford passage to him who came after had there not been some divine power which before ordained these things, and as in a kind of shadow drew out this figure; that at first and from the beginning Zara (that is the East, which is the type of the Church) began to increase, and after it had made a little progress and then retired, the observance of the Law, represented by Phares, came in: and after prevailing a long time, on a second advance of Zara, who had before retired, made room on the contrary for the Church; I mean, the whole Jewish polity did so.”

“Perhaps, however, it is necessary now to state the matter more briefly and clearly. There was a beginning, like the putting forth of Zara’s hand, in Abel, Enoch, Noah, Melchisedek, Abraham, making extreme account of what might please God. Afterwards, when they had grown into a multitude, and had heaped on themselves heavy burdens of sin, and needed the benefit of some slight consolation, the Law was given as a kind of shadow, not as taking away sins, but as declaring and making them manifest: that as imperfect children living on milk they might be capable of attaining full age. But when even thus they failed of profiting, yea, kept mingling themselves up again with their sins, all the while that the Law was pointing out the greatness of the same, He came who is our common Lord, and freely bestowed on mankind this present spiritual polity, full of all virtue, whereof Zara was to stand as a type. For this cause the evangelist also both mentioned Thamar and her children, saying, ‘Judas begat Pharez and Zarah of Thamar.’” Compare also St. Cyr. of Alex. 6 lib. in Gen. t. i. 201, ed. Aubert; Theod. in Gen. qu. 96; St. Aug. in Ps. 61, t. iv. 442, D. [A good specimen of the allegorizing exegesis which even such an expositor as Chrysostom could indulge in. The detailed account of the birth of Pharez is justified by the importance attached to the position of first-born.—R.]

And so in order that thou mightest learn that the polity of the latter people shone forth previously to the origin of the former, the child that hath the hand stretched forth doth not show itself entire, but draws even it in again; and after his brother had glided forth whole, then he too appears entire. And this took place also with regard to the two nations. I mean, that after the polity of the Church had been manifested in the times of Abraham, and then had been withdrawn in the midst of its course, the Jewish people came, and the legal polity, and then the new people appeared entire with their own laws. Wherefore also the midwife saith, “Why was the hedge broken up for thee?” because the law coming in had broken in upon the freedom of the polity. For indeed the Scripture is ever wont to call the law a hedge; as the prophet saith: “Thou hast broken down her hedge, so that all they which pass by the way do pluck off her grapes:”

Ps. lxxx. 12.

and, “I have set a hedge about it:”

Is. v. 2, where the marginal translation is, He made a wall about it: the word hedge occurs verse 5. [R.V., verse 2. “He made a trench about it,” with margin, “Or, digged it.” In the LXX. φραγμν occurs, however.—R.]

and Paul, “Having broken down the middle wall of the hedge.”

Eph. ii. 14, where this word is translated “partition.” [Retained in the R.V.]

But others say, that the saying, “Why was the hedge broken up for thee?” was spoken touching the new people: for this at its coming put down the law.

[The entire paragraph is based on the LXX. rendering, which by introducing φραγμς suggests an idea foreign to the original Hebrew.—R.]

5. Seest thou that it was not for few nor small causes that he brought to our remembrance the whole history concerning Judah? For this end he hath mentioned Ruth also and Rahab, the one an alien, the other an harlot, that thou mayest learn that He came to do away with all our ills. For He hath come as a Physician, not as a Judge. Therefore in like manner as those of old took harlots for wives, even so God too espoused unto Himself the nature which had played the harlot: and this also prophets

Hos. i. 2; Jer. iii.; Ezek. xxiii. 4, 5, 11.

from the beginning declare to have taken place with respect to the Synagogue. But that spouse was ungrateful towards Him who had been an husband to her, whereas, the Church, when once delivered from the evils received from our fathers, continued to embrace the Bridegroom.

See, for instance, what befell Ruth, how like it is to the things which belong to us. For she was both of a strange race, and reduced to the utmost poverty, yet Boaz when he saw her neither despised her poverty nor abhorred her mean birth, as Christ having received the Church, being both an alien and in much poverty, took her to be partaker of the great blessings. But even as Ruth, if she had not before left her father, and renounced household and race, country and kindred, would not have attained unto this alliance; so the Church too, having forsaken the customs which men had received from their fathers, then, and not before,

[The Greek text has simply ττε, a term that is usually paraphrased by the translator.—R.]

became lovely to the Bridegroom. Of this therefore the prophet discourses unto her, and saith, “Forget thy people, and thy father’s house, so shall the king have pleasure in thy beauty.”

Ps. xlv. 11, 12.

This Ruth did too, and because of this she became a mother of kings, even as the Church did likewise. For of her David himself sprung. So then to shame them by all these things, and to prevail on them not to be high-minded, he hath both composed the genealogy, and brought forward these women. Yes, for this last, through those who intervened, was parent to the great king, and of these David is not ashamed. For it cannot, nay, it cannot be that a man should be good or bad, obscure or glorious, either by the virtue or by the vice of his forefathers; but if one must say somewhat even paradoxical, he shines forth the more, who not being of worthy ancestors, has yet become excellent.

6. Let no one therefore be high-minded on account of these matters, but let him consider the forefathers of the Lord, and put away all his haughtiness, and let good actions be his pride; or rather, not even these. For thus it was that the Pharisee came to be inferior to the Publican. Thus, if thou wouldest show the good work to be great, have no high thought,

[That is, no proud thought.—R.]

and thou hast proved it so much the greater. Make account that thou hast done nothing, and then thou hast done all. For if, being sinners, when we account ourselves to be what we are, we become righteous, as indeed the Publican did; how much more, when being righteous we account ourselves to be sinners. Since if out of sinners men are made righteous by a lowly mind (although this were not to be lowly-minded but to be right-minded); if then to be right-minded avails so much in the case of sinners, consider what will not lowliness of mind do with respect to righteous men.

Do not then mar thy labors, nor cast away from thee the fruits of thy toils, neither run thou in vain, making frustrate all thy labor after the many courses thou hast run. Nay, for thy Lord knows thy good works better than thou dost. Though thou give but a cup of cold water, not even this doth He overlook; though thou contribute but a farthing, though thou shouldest utter a sigh only, He receives it all with great favor and is mindful thereof, and assigns for it great rewards.

But wherefore dost thou search out thine own doings, and bring them out before us continually? Knowest thou not, that if thou praise thyself, God will no more praise thee? even as if thou bewail thyself,

[“Thyself” is supplied by the translator.—R.]

He will not cease proclaiming thee before all. For it is not at all His will that thy labors should be disparaged. Why do I say, disparaged? Nay, He is doing and contriving all things, so that even for little He may crown thee; and He goes about seeking excuses, whereby thou mayest be delivered from hell. For this cause, though thou shouldest work but the eleventh hour of the day, He gives thy wages entire; and though thou afford no ground of salvation, He saith, “I do it for mine own sake, that my name be not profaned:”

Ezek. xxxvi. 22.

though thou shouldest sigh only, though thou shouldest only weep, all these things He quickly catches hold of, for an occasion of saving thee.

Let us not therefore lift up ourselves, but let us declare ourselves unprofitable, that we may become profitable. For if thou call thyself approved, thou art become unprofitable, though thou wert approved; but if useless, thou art become profitable, even though thou wert reprobate.

7. Wherefore it is necessary to forget our good actions. “Yet how is it possible,” one may say, “not to know these things with which we are well acquainted?” How sayest thou? Offending thy Lord perpetually, thou livest delicately, and laughest, and dost not so much as know that thou hast sinned, but hast consigned all to oblivion; and of thy good actions canst thou not put away the memory? And yet fear is a stronger kind of thing. But we do the very contrary; on the one hand, whilst each day we are offending, we do not so much as put it before our mind; on the other, if we give a little money to a poor person, this we are ever revolving. This kind of conduct comes of utter madness, and it is a very great loss to him who so makes his reckoning.

το συλλγοντο.

For the secure storehouse of good works is to forget our good works. And as with regard to raiment and gold, when we expose them in a market-place, we attract many ill-meaning persons; but if we put them by at home and hide them, we shall deposit them all in security: even so with respect to our good deeds; if we are continually keeping them in memory, we provoke the Lord, we arm the enemy, we invite him to steal them away; but if no one know of them, besides Him who alone ought to know, they will lie in safety.

Be not therefore for ever parading them, lest some one should take them away. As was the case with the Pharisee, for bearing them about upon his lips; whence also the devil caught them away. And yet it was with thanksgiving he made mention of them, and referred the whole to God. But not even did this suffice Him. For it is not thanksgiving to revile others, to be vainglorious before many, to exalt one’s self against them that have offended. Rather, if thou art giving thanks to God, be content with Him only, and publish it not unto men, neither condemn thy neighbor; for this is not thanksgiving. Wouldest thou learn words of thanksgiving? hearken unto the Three Children, saying, “We have sinned, we have transgressed. Thou art righteous, O Lord, in all that thou hast done unto us, because thou hast brought all things upon us by a true judgment.”

Song of the Three Children, Vers. 6, 8, 4.

For to confess

ὁμολογεν—ὁμολογοντα. There seems an allusion to the two meanings of confiteor and the kindred words.

one’s own sins, this is to give thanks with confession

ὁμολογεν—ὁμολογοντα. There seems an allusion to the two meanings of confiteor and the kindred words.

unto God: a kind of thing which implies one to be guilty of numberless offenses, yet not to have the due penalty exacted. This man most of all is the giver of thanks.

8. Let us beware therefore of saying anything about ourselves, for this renders us both odious with men and abominable to God. For this reason, the greater the good works we do, the less let us say of ourselves; this being the way to reap the greatest glory both with men and with God. Or rather, not only glory from God, but a reward, yea, a great recompense. Demand not therefore a reward that thou mayest receive a reward. Confess thyself to be saved by grace, that He may profess Himself a debtor to thee; and not for thy good works only, but also for such rightness of mind. For when we do good works, we have Him debtor for our good works only; but when we do not so much as think we have done any good work, then also for this disposition itself; and more for this, than for the other things: so that this is equivalent to our good works. For should this be absent, neither will they appear great. For in the same way, we too, when we have servants,

Luke xvii. 10.

do then most approve them when, after having performed all their service with good will, they do not think they have done anything great. Wherefore, if thou wouldest make thy good deeds great, do not think them to be great, and then they will be great.

It was in this way that the centurion also said, “I am not fit that thou shouldest enter under my roof;” because of this, he became worthy, and was “marvelled at”

Matt. viii. 8.

above all Jews. On this wise again Paul saith, “I am not meet to be called an apostle;”

1 Cor. xv. 9.

because of this he became even first of all. So likewise John: “I am not meet to loose the latchet of His shoe;”

Mark i. 7; Luke iii. 16; John i. 27, iii. 29.

because of this he was the “friend of the Bridegroom,” and the hand which he affirmed to be unworthy to touch His shoes, this did Christ draw unto His own head.

Alluding to Matthew iii. 14, 15; and to the custom of the ancient Church of adding imposition of hands for the gift of the strengthening Spirit immediately on baptism, if the bishop were present. See Bingham, xii. 1, 1, and the writers quoted by him, especially Tertullian, de Bapt. 7. “As soon as we are come out of the water, we are anointed with the consecrated oil…Then we receive imposition of hands, summoning and inviting the Holy Spirit in the way of solemn benediction.” [Ante-Nicene Fathers, vol. iii. p. 672. The second sentence is the beginning of chap. 8 in Tertullian’s treatise.—R.]

So Peter too said, “Depart from me, for I am a sinful man;”

Luke v. 8.

because of this he became a foundation of the Church.

For nothing is so acceptable to God as to number one’s self with the last. This is a first principle of all practical wisdom.

[φιλοσοφα.]

For he that is humbled, and bruised in heart, will not be vainglorious, will not be wrathful, will not envy his neighbor, will not harbor any other passion. For neither when a hand is bruised, though we strive ten thousand times, shall we be able to lift it up on high. If therefore we were thus to bruise our heart

[ψυχν.]

likewise, though it were stirred by ten thousand swelling passions, it could not be lifted up, no, not ever so little. For if a man, by mourning for things pertaining to this life, drives out all the diseases of his soul, much more will he, who mourns for sins, enjoy the blessing of self-restraint.

[τ φιλοσοφια.]

9. “But who,” one may say, “will be able thus to bruise his own heart?” Listen to David, who became illustrious chiefly because of this, and see the contrition of his soul. How after ten thousand good works, and when he was on the point of being deprived of country, and home, and life itself, at the very season of his calamity, seeing a vile and outcast common soldier trample on the turn of his fortunes

ἐπεμβανοντα ατο τ καιρ.

and revile him; so far from reviling him again, he utterly forbad one of his captains, who was desirous to have slain him, saying, “Let him alone, for the Lord hath bidden him.”

2 Sam. xvi. 10.

And again, when the priests desired to carry about the ark of God

[The words “of God” are supplied by the translator.—R.]

with him, he did not permit it; but what doth he say?

Or, “Carry back the ark of God into the city, and put it in its place: if I shall find favor in the eyes of the Lord,” &c. Benedict. and Savil. 2 Sam. xv. 25, 26.

“Let me set it down in the temple, and if God deliver me from the dangers that are before me, I shall see the beauty thereof; but if He say to me, I have no delight in thee, behold, here am I, let Him do to me as seemeth good unto Him.” And that which was done with regard to Saul, again and again, even oftentimes, what excellence of self-restraint doth it not show? Yea, for he even surpassed the old law, and came near to the apostolic injunctions. For this cause he bore with contentedness all that came from the Lord’s hands; not contending against what befell him, but aiming at one object alone, namely, in everything to obey, and follow the laws set by Him. And when after so many noble deeds on his part, he saw the tyrant, the parricide, the murderer of his own brother, that injurious, that frenzied one, possessing in his stead his own kingdom, not even so was he offended. But “if this please God,” saith he, “that I should be chased, and wander, and flee, and that he should be in honor, I acquiesce, and accept it, and do thank God for His many afflictions.” Not like many of the shameless and impudent ones, who when they have not done, no not the least part of his good works, yet if they see any in prosperity, and themselves enduring a little discouragement, ruin their own souls by ten thousand blasphemies. But David was not such an one; rather he showed forth all modesty.

ἐπιεκεαν.

Wherefore also God said, “I have found David, the son of Jesse, a man after mine own heart.”

Acts. xiii. 22; 1 Sam. xiii. 14.

Such a spirit as this let us too acquire, and whatever we may suffer we shall bear it easily, and before the Kingdom, we shall reap here the gain accruing from lowliness of mind. Thus “learn,” saith He, “of me, for I am meek and lowly in heart, and ye shall find rest unto your souls.”

Matt. xi. 29.

Therefore in order that we may enjoy rest both here and hereafter, let us with great diligence implant in our souls the mother of all things that are good, I mean humility. For thus we shall be enabled both to pass over the sea of this life without waves, and to end our voyage in that calm harbor; by the grace and love towards man of our Lord Jesus Christ, to whom be glory and might for ever and ever. Amen.

Homily IV.

Matt. I. 17.

“So all the generations from Abraham to David are fourteen generations, and from David until the carrying away into Babylon are fourteen generations, and from the carrying away into Babylon unto Christ are fourteen generations.”

He hath divided all the generations into three portions, to indicate that not even when their form of government was changed did they become better, but alike under an aristocracy, and under a king, and under an oligarchy, they were in the same evil ways, and whether popular leaders, or priests, or kings controlled them, it was no advantage to them in the way of virtue.

But wherefore hath he in the middle portion passed over three kings, and in the last, having set down twelve generations, affirmed them to be fourteen? The former question I leave for you to examine;

See St. Jerome in loc.

for neither is it needful for me to explain all things to you, lest ye should grow indolent: but the second we will explain.

[St. Augustin’s Harmony of the Gospels, ii. 4; Nicene Fathers, vol. vi. pp. 105, 106, where the sum of the names (forty) is given a symbolical significance.—R.]

To me then he seems in this place to be putting in the place of a generation, both the time of the captivity, and Christ Himself, by every means connecting Him with us. And full well doth he put us in mind of that captivity, making it manifest that not even when they went down thither, did they become more sober-minded; in order that from everything His coming may be shown to be necessary.

“Why then,” one may say, “doth not Mark do this, nor trace Christ’s genealogy, but utter everything briefly?” It seems to me that Matthew was before the rest in entering on the subject (wherefore he both sets down the genealogy with exactness, and stops at those things which require it): but that Mark came after him, which is why he took a short course, as putting his hand to what had been already spoken and made manifest.

[But see Homily I. 5, 6, where the independence of the evangelists is emphasized.—R.]

How is it then that Luke not only traces the genealogy, but doth it through a greater number? As was natural, Matthew having led the way, he seeks to teach us somewhat in addition to former statements. And each too in like manner imitated his master; the one Paul, who flows fuller than any river; the other Peter, who studies brevity.

2. And what may be the reason that Matthew said not at the beginning, in the same way as the prophet, “the vision which I saw,” and “the word which came unto me”? Because he was writing unto men well disposed, and exceedingly attentive to him. For both the miracles that were done cried aloud, and they who received the word were exceeding faithful. But in the case of the prophets, there were neither so many miracles to proclaim them; and besides, the tribe of the false prophets, no small one, was riotously breaking in upon them: to whom the people of the Jews gave even more heed. This kind of opening therefore was necessary in their case.

And if ever miracles were done, they were done for the aliens’ sake, to increase the number of the proselytes; and for manifestation of God’s power, if haply their enemies having taken them captives, fancied they prevailed, because their own gods were mighty: like as in Egypt, out of which no small “mixed multitude”

Exod. xii. 38; Jer. l. 37.

went up; and, after that, in Babylon, what befell touching the furnace and the dreams. And miracles were wrought also, when they were by themselves in the wilderness; as also in our case: for among us too, when we had just come out of error, many wonderful works were shown forth; but afterwards they stayed, when in all countries true religion had taken root.

And what took place at a later period

[Ε δ κα μετ τατα γγονεν.]

were few and at intervals; for example, when the sun stood still in its course, and started back in the opposite direction. And this one may see to have occurred in our case also. For so even in our generation, in the instance of him who surpassed all in ungodliness, I mean Julian, many strange things happened. Thus when the Jews were attempting to raise up again the temple at Jerusalem, fire burst out from the foundations, and utterly hindered them all; and when both his treasurer,

“The tyrant commanded the sacred vessels to be delivered up to the imperial treasury.…Into the Temple of God then,” at Antioch, “there entered, along with Julian the Prefect of the East, Felix the Steward of the Imperial Treasures…And they say that Julian grievously insulted the sacred table, and when Euzoius” (the Arian bishop) “endeavored to prevent him, he gave him a blow on the temple…Julian, however, presently fell into a grievous disease, and had his bowels wasted with a kind of mortification…and so came to an end of his life. Felix also for his part being afflicted with a scourge from God, had to vomit blood night and day from his mouth…until he also wasted away.” Theodoret. E H. iii. 8, 9, ed. Schulze. See also Sozom. E. H. v. 8. St. Chrys. Orat. in Babylam. t. v. p. 246, sub fin. where he says that Felix “burst asunder.”

and his uncle and namesake, made the sacred vessels the subject of their open insolence, the one was “eaten with worms, and gave up the ghost,”

Acts xii. 23, i. 18.

the other “burst asunder in the midst.” Moreover, the fountains failing,

He mentions this miracle too with the former ones, Hom. in Ps. cx. t. 1, 738; and in his first Hom. on St. Paul, t. 8, 44. “The fountains among us, whose current is stronger than the rivers, shrank suddenly and started back (a thing which never had occurred to them before), upon the Emperor’s attempting to defile the place with sacrifices and libations.”

when sacrifices were made there, and the entrance of the famine into the cities together with the emperor himself, was a very great sign. For it is usual with God to do such things; when evils are multiplied, and He sees His own people afflicted, and their adversaries greatly intoxicated with their dominion over them, then to display His own power; which he did also in Persia with respect to the Jews.

3. Wherefore, that he was not acting without an object, or by chance, when he distributed Christ’s forefathers into three portions, is plain from what hath been said. And mark, too, whence he begins, and where he ends. From Abraham to David; from David to the captivity of Babylon; from this unto Christ Himself. For both at the beginning he put the two in close succession, David and Abraham, and also in summing up he mentions both in the same way. And this, because, as I have already said, it was to them that the promises were made.

But why can it be, that as he mentioned the captivity of Babylon, he did not mention also the descent into Egypt? Because they had ceased to be any longer afraid of the Egyptians, but the Babylonians they dreaded still. And the one thing was ancient, but the other fresh, and had taken place of late. And to the one they were carried down for no sins, but to the other, transgressions were the cause of their being removed.

And also with regard to the very names, if any one were to attempt to translate their etymologies, even thence would he derive great matter of divine speculation,

θεωραν: the allegorical or mystical sense. See Suicer on the word; and St. Just. Mart. Cohort. ad Græc. p. 29. A. Ed. Morell. See also in the Catena Aurea, from St. Jerome, the interpretation of the names in our Lord’s genealogy.

and such as is of great importance with regard to the New Testament: as, for instance, from Abraham’s name, from Jacob’s, from Solomon’s, from Zorobabel’s. For it was not without purpose that these names were given them. But lest we should seem to be wearisome by running out a great length, let us pass these things by, and proceed to what is urgent.

4. Having then mentioned all His forefathers, and ending with Joseph, he did not stop at this, but added, “Joseph the husband of Mary;” intimating that it was for her sake he traced his genealogy also. Then, lest when thou hast heard of the “husband of Mary,” thou shouldest suppose that Christ was born after the common law of nature, mark, how he sets it right by that which follows. “Thou hast heard,” saith he, “of an husband, thou hast heard of a mother, thou hast heard a name assigned to the child, therefore hear the manner too of the birth.” “The birth of Jesus Christ was on this wise.”

Matt. i. 18.

“Of what kind of birth art thou telling me, I pray thee, since thou hast already mentioned His ancestors?” “I still wish to tell thee the manner also of His birth.” Seest thou, how he wakens up the hearer? For as though he were about to speak of something unusual,

[καιντερον.]

he promises to tell also the manner thereof.

And observe a most admirable order in the things he hath mentioned. For he did not proceed directly to the birth, but puts us in mind first, how many generations he was from Abraham, how many from David, and from the captivity of Babylon; and thus he sets the careful hearer upon considering the times, to show that this is the Christ who was preached by the prophets. For when thou hast numbered the generations, and hast learnt by the time that this is He, thou wilt readily receive likewise the miracle which took place in His birth. Thus, being about to tell of a certain great thing, His birth of a virgin, he first shadows over the statement, until he hath numbered the generations, by speaking of “an husband of Mary;” or rather he doth even put in short space

σντεμνει.

the narration of the birth itself, and then proceeds to number also the years, reminding the hearer, that this is He, of whom the patriarch Jacob had said, He should then at length come, when the Jewish rulers had come to an end; of whom the prophet Daniel had proclaimed beforehand, that He should come after those many weeks. And if any one, counting the years spoken of to Daniel by the angel in a number of weeks, would trace down the time from the building of the city to His birth, by reckoning he will perceive the one to agree with the other.

See the different opinions of the Fathers on these dates, in St. Jerome on Daniel ix.

5. How then was He born, I pray thee? “When as His mother Mary was espoused:”

Matt. i. 18.

He saith not “virgin,” but merely “mother;” so that his account is easy to be received. And so having beforehand prepared the hearer to look for some ordinary piece of information, and by this laying hold of him, after all he amazes him by adding the marvellous fact, saying, “Before they came together, she was found with child of the Holy Ghost.” He saith not, “before she was brought to the bridegroom’s house;” for indeed she was therein. It being the way of the ancients for the most part to keep their espoused wives in their house:

Gen. xix. 8, 14.

in those parts, at least, where one may see the same practised even now. Thus also Lot’s sons-in-law were in his house with him. Mary then herself likewise was in the house with Joseph.

And wherefore did she not conceive before her espousal? It was, as I said at first, that what had been done might be concealed awhile, and that the Virgin might escape every evil suspicion. For when he, who had most right of all to feel jealousy, so far from making her a show, or degrading her, is found even receiving and cherishing her after her conception; it was quite clear that, unless he had fully persuaded himself that what was done was of the operation of the Holy Spirit, he would not have kept her with him, and ministered to her in all other things. And most properly hath he said, that “she was ‘found’ with child,” the sort of expression that is wont to be used with respect to things strange, and such as happen beyond all expectation, and are unlooked for.

Proceed therefore no further, neither require anything more than what hath been said; neither say thou, “But how was it that the Spirit wrought this of a virgin?” For if, when nature is at work, it is impossible to explain the manner of the formation; how, when the Spirit is working miracles, shall we be able to express these? And lest thou shouldest weary the evangelist, or disturb him by continually asking these things, he hath said who it was that wrought the miracle, and so withdrawn himself. “For I know,” saith he, “nothing more, but that what was done was the work of the Holy Ghost.”

6. Shame on them who busy themselves touching the generation on high. For if this birth, which hath witnesses without number, and had been proclaimed so long a time before, and was manifested and handled with hands, can by no man be explained; of what excess of madness do they come short who make themselves busy and curious touching that unutterable generation? For neither Gabriel nor Matthew was able to say anything more, but only that it was of the Spirit; but how, of the Spirit, or in what manner, neither of them hath explained; for neither was it possible.

Nor think that thou hast learnt all, by hearing “of the Spirit;” nay, for we are ignorant of many things, even when we have learnt this; as, for instance, how the Infinite is in a womb, how He that contains all things is carried, as unborn, by a woman; how the Virgin bears, and continues a virgin. How, I pray thee, did the Spirit frame that Temple? how did He take not all the flesh from the womb, but a part thereof, and increased it, and fashioned it? For that He did come forth of the Virgin’s flesh, He hath declared by speaking of “that which was conceived in her;”

Gal. iv. 4.

and Paul, by saying, “made of a woman;” whereby he stops the mouths of them

i.e., the Valentinians and some other Gnostics. Theodoret, Ep. 145. “Valentinus, and Basilides, and Bardesanes, and Harmonius, and those of their company, allow indeed the Virgin’s conception and the birth, but affirm that God the Word took nothing of the Virgin, but in a manner made Himself a passage through her as through a conduit, and that in manifesting Himself to men He was employing a mere phantom, and only seeming to be a man; as He appeared to Abraham and certain other of the ancients.” S. Epiph. Hær. xxxi. 7. “They affirm that He brought down His body from Heaven, and that as water through a conduit, so He passed through the Virgin Mary taking nothing of His mother’s womb, but having His body from Heaven, as I said before.” Comp. Massuet’s 1st Dissert. prefixed to the Benedictine Irenæus, sec. 73. [Comp. the recovered work of Hippolytus (unknown when the Oxford translation was made), Refutation of all Heresies, Book VI., VII., Ante-Nicene Fathers, Vol. V. pp. 81 et sqq.—R.]

that say, Christ came among us as through some conduit. For, if this were so, what need of the womb? If this were so, He hath nothing in common with us, but that flesh is of some other kind, and not of the mass which belongs to us. How then was He of the root of Jesse? How was He a rod? how Son of man? how was Mary His mother? how was He of David’s seed? how did he “take the form of a servant?”

Phil. ii. 7.

how “was the Word made flesh?”

John i. 14.

and how saith Paul to the Romans, “Of whom as concerning the flesh Christ came, who is God over all?”

Rom. ix. 5.

Therefore that He was of us, and of our substance,

φυρματο.

and of the Virgin’s womb, is manifest from these things, and from others beside; but how, is not also manifest. Do not either thou then inquire; but receive what is revealed, and be not curious about what is kept secret.

7. “And Joseph her husband, being,” saith he “a just man, and not willing to make her a public example, was minded to put her away privily.”

Matt. i. 19.

Having said that it was of the Holy Ghost, and without cohabitation, he establishes his statement in another way again.

[The punctuation of the translation has here been conformed to that of the Greek text.—R.]

Lest any one should say, “Whence doth this appear? Who hath heard, who hath seen any such thing ever come to pass?”—or lest you should suspect the disciple as inventing these things to favor his Master;—he introduces Joseph as contributing, by what he underwent, to the proof of the things mentioned; and by his narrative all but says, “If thou doubt me, and if thou suspect my testimony, believe her husband.” For “Joseph,” saith he, “her husband, being a just man.” By “a just man” in this place he means him that is virtuous in all things. For both freedom from covetousness is justice, and universal virtue is also justice;

See Arist. Eth. Nicom. v. 1, 2.

and it is mostly in this latter sense that the Scripture uses the name of justice; as when it saith, “a man that was just and true;”

Job i. 1.

and again, “they were both just.”

Luke i. 6.

Being then “just,” that is good and considerate, “he was minded to put her away privily.” For this intent he tells what took place before Joseph’s being fully informed, that thou mightest not mistrust what was done after he knew. However, such a one was not liable to be made a public example only, but that she should also be punished was the command of the law. Whereas Joseph remitted not only that greater punishment, but the less likewise, namely, the disgrace. For so far from punishing, he was not minded even to make an example of her. Seest thou a man under self-restraint, and freed from the most tyrannical of passions. For ye know how great a thing jealousy is: and therefore He said, to whom these things are clearly known, “For full of jealousy is the rage of a husband;”

Prov. vi. 34.

“he will not spare in the day of vengeance:” and “jealousy is cruel as the grave.”

Cant. viii. 6.

And we too know of many that have chosen to give up their lives rather than fall under the suspicion of jealousy. But in this case it was not so little as suspicion, the burden of the womb entirely convicting her. But nevertheless he was so free from passion as to be unwilling to grieve the Virgin even in the least matters. Thus, whereas to keep her in his house seemed like a transgression of the law, but to expose and bring her to trial would constrain him to deliver her to die; he doth none of these things, but conducts himself now by a higher rule than the law. For grace being come, there must needs henceforth be many tokens of that exalted citizenship. For as the sun, though as yet he show not his beams, doth from afar by his light illumine more than half

[τ πλεον.]

the world; so likewise Christ, when about to rise from that womb, even before He came forth, shone over all the world. Wherefore, even before her travail, prophets danced for joy, and women foretold what was to come, and John, when he had not yet come forth from the belly, leaped from the very womb. Hence also this man exhibited great self-command, in that he neither accused nor upbraided, but only set about putting her away.

8. The matter then being in this state, and all at their wits’ end,

[πντων ν μηχαν καθεσττων.]

the angel comes to solve all their difficulties. But it is worth inquiring, why the angel did not speak sooner, before the husband had such thoughts: but, “when he thought on it,” not until then, he came; for it is said, “While he thought on these things, the angel” comes. And yet to her he declares the good tidings even before she conceived. And this again contains another difficulty; for even though the angel had not spoken, wherefore was the Virgin silent, who had been informed by the angel; and why, when she saw her betrothed husband in trouble, did she not put an end to his perplexity?

Wherefore then did not the angel speak before Joseph became troubled. For we must needs explain the former difficulty first. For what reason then did he not speak? Lest Joseph should be unbelieving, and the same happen to him as to Zacharias. For when the thing was visible, belief was thenceforth easy; but when it had not yet a beginning, it was not equally easy to receive his saying. For this reason the angel spake not at the first, and through the same cause the Virgin too held her peace. For she did not think to obtain credit with her betrothed husband, in declaring to him a thing unheard of, but rather that she should provoke him the more, as though she were cloking a sin that had been committed. Since if she herself, who was to receive so great a favor, is affected somewhat after the manner of man, and saith, “How shall this be, seeing I know not a man?”

Luke i. 34.

much more would he have doubted; and especially when hearing it from the woman who was under suspicion. Wherefore the Virgin saith nothing to him, but the angel, the time demanding it, presents himself to him.

9. Why then, it may be asked, did he not so in the Virgin’s case also, and declare the good tidings to her after the conception? Lest she should be in agitation and great trouble. For it were likely that she, not knowing the certainty, might have even devised something amiss touching herself, and have gone on to strangle or to stab herself, not enduring the disgrace. For wondrous indeed was that Virgin, and Luke points out her excellency, saying, that when she heard the salutation, she did not straightway pour herself out,

[That is, did not give way to her feeling, with loud cry, whether of joy or grief.—R.]

neither did she accept the saying, but “was troubled,” seeking “what manner of salutation this might be.”

Luke i. 29.

Now she who was of such perfect delicacy would even have been distracted with dismay at the thought of her shame, not expecting, by whatever she might say, to convince any one who should hear of it, but that what had happened was adultery. Therefore to prevent these things, the angel came before the conception. Besides that, it was meet that womb should be free from trouble which the Maker of all things entered; and the soul rid of all perturbation, which was thought worthy to become the minister of such mysteries. For these reasons He speaks to the Virgin before the conception, but to Joseph at the time of travail.

And this many of the simpler sort, not understanding, have said there is a discordance; because Luke saith it was Mary to whom he declared the good tidings, but Matthew, that it was Joseph; not knowing that both took place. And this sort of thing it is necessary to bear in mind throughout the whole history; for in this way we shall solve many seeming discordances.

10. The angel then comes, when Joseph is troubled. For in addition to the causes mentioned, with a view also to the manifestation of his self-command, he defers his coming. But when the thing was on the point of taking place, then at last he presents himself. “While he thought on these things, an angel appeareth to Joseph in a dream.”

Matt. i. 20.

Seest thou the mildness of the husband? So far from punishing, he did not even declare it to any one, no not even to her whom he suspected, but was thinking it over with himself, as aiming to conceal the cause even from the Virgin herself. For neither is it said that he was minded to “cast her out,” but to “put her away,” so very mild and gentle was the man. “But while he is thinking on these things, the angel appeareth in a dream.”

And why not openly, as to the shepherds, and to Zacharias, and to the Virgin? The man was exceedingly full of faith, and needed not this vision. Whereas the Virgin, as having declared to her very exceeding good tidings, greater than to Zacharias, and this before the event, needed also a marvellous vision; and the shepherds, as being by disposition rather dull and clownish.

[ἀγροικικτερον, “more boorish.”—R.]

But this man, after the conception,

τν τκονοικονομουμενα.

and wide the interval between the two men; wherefore neither was there need of rebuke.

But by saying, “fear not,” he signifies him to have been afraid, lest he should give offense to God, as retaining an adulteress; since, if it had not been for this, he would not have even thought of casting her out. In all ways then he points out that the angel came from God, bringing forward and setting before him all, both what he thought to do, and what he felt in his mind.

Now having mentioned her name, he stayed not at this, but added also, “thy wife;” whereas he would not have called her so, if she had been corrupted. And here he calls her that is espoused “a wife;” as indeed the Scripture is wont to call betrothed husbands sons-in-law even before marriage.

But what means, “to take unto thee?” To retain her in his house, for in intention she had been now put away by him. “Her, being put away, do thou retain,” saith he, “as committed unto thee by God, not by her parents. And He commits her not for marriage; but to dwell with thee; and by my voice doth He commit her.” Much as Christ Himself afterwards committed her to His disciple, so even now unto Joseph.

12. Then having obscurely signified the matter in hand, he mentioned not the evil suspicion; but, in a manner more reverent and seemly, by telling the cause of travail he removed this also; implying that the very thing which had made him afraid, and for which he would have cast her out,—this very thing, I say, was a just cause why he should take her and retain her in his house. Thus more than entirely

ἐκ περιουσα, “superabundantly.”—R.]

doing away with his distress. “For she is not only free,” saith he, “from unlawful intercourse, but even above all nature is her conception. Not only therefore put away thy fear, but even rejoice more exceedingly, ‘for that which is conceived in her is of the Holy Ghost.’”

A strange thing it was which he spake of, surpassing man’s reason, and above all the laws of nature. How then is he to believe, to whom such tidings are altogether new? “By the things that are past,” saith he, “by the revelations.” For with this intent he laid open all things that were in his mind, what he felt, what he feared, what he was resolved to do;—that by these he might assure himself of this point.

Or rather, not by things past only, but like wise by things to come, he wins him over. “And she shall bring forth,” saith he, “a Son, and thou shalt call His name Jesus.”

Matt. i. 21.

“For do not thou, because He is of the Holy Ghost, imagine that thou art an alien to the ministry of this dispensation. Since although in the birth thou hast no part, but the Virgin abode untouched, nevertheless, what pertains to a father, not injuring the honor of virginity, that do I give thee, to set a Name on that which is born: for “thou shalt call Him.” For though the offspring be not thine, yet shalt thou exhibit a father’s care towards Him. Wherefore I do straightway, even from the giving of the name, connect thee with Him that is born.”

Then lest on the other hand any one should from this suspect him to be the father, hear what follows, with what exact care he states it. “She shall bring forth,” he saith, “a Son:” he doth not say, “bring forth to thee,” but merely “she shall bring forth,” putting it indefinitely:

μετωρον.

since not to him did she bring forth, but to the whole world.

13. For this cause too the angel came bringing His name from Heaven, hereby again intimating that this is a wondrous birth: it being God Himself who sends the name from above by the angel to Joseph. For neither was this without an object, but a treasure of ten thousand blessings. Wherefore the angel also interprets it, and suggests good hopes, in this way again leading him to belief. For to these things we are wont to be more inclined, and therefore are also fonder of believing them.

So having established his faith by all, by the past things, by the future, by the present, by the honor given to himself, he brings in the prophet also in good time, to give his suffrage in support of all these. But before introducing him, he proclaims beforehand the good things which were to befall the world through Him. And what are these? Sins removed and done away.

[More literally, “Removal and destruction of sins.”—R.]

“For He shall save His people from their sins.”

Here again the thing is signified to be beyond all expectation. For not from visible wars, neither from barbarians, but what was far greater than these, from sins, he declares the glad tidings of deliverance; a work which had never been possible to any one before.

But wherefore, one may ask, did he say, “His people,” and not add the Gentiles also? That he might not startle the hearer yet a while. For to him that listens with understanding he darkly signified the Gentiles too. For “His people” are not the Jews only, but also all that draw nigh and receive the knowledge that is from Him.

And mark how he hath by the way discovered to us also His dignity, by calling the Jewish nation “His people.” For this is the word of one implying nought else, but that He who is born is God’s child, and that the King of those on high is the subject of his discourse. As neither doth forgiving sins belong to any other power, but only to that single essence.

14. Forasmuch then as we have partaken of so great a gift, let us do everything not to dishonor such a benefit. For if even before this honor, what was done was worthy of punishment, much more now, after this unspeakable benefit. And this I say not now for no cause,

[οχ πλ, here in the sense, “not generally, not at random.”—R.]

but because I see many after their baptism living more carelessly than the uninitiated, and having nothing peculiar to distinguish them in their way of life. It is, you see, for this cause, that neither in the market nor in the Church is it possible to know quickly who is a believer and who an unbeliever; unless one be present at the time of the mysteries, and see the one sort put out, the others remaining within. Whereas they ought to be distinguished not by their place, but by their way of life. For as men’s outward

ἔξωθεν. 1 Cor. v. 13.

dignities are naturally to be discovered by the outward signs with which they are invested, so ours ought to be discernible by the soul. That is, the believer ought to be manifest not by the gift only, but also by the new life. The believer ought to be the light and salt of the world. But when thou dost not give light even to thyself, neither bind up thine own gangrene, what remains, whereby we are to know thee? Because thou hast entered the holy waters? Nay, this to thee becomes a store

ἐφδιον.

of punishment. For greatness of honor is, to them who do not choose to live worthy of the honor, an increase of vengeance. Yea, the believer ought to shine forth not only by what he hath received from God, but also by what he himself hath contributed; and should be discernible by everything, by his gait, by his look, by his garb, by his voice. And this I have said, not that display, but that the profit of beholders, may be the rule by which we frame ourselves.

15. But now, what things soever I might seek to recognize thee by, I find thee in all points distinguished by the contraries of the same. For whether by thy place I would fain discern thee, I see thee spending thy day in horse races, and theatres, and scenes of lawlessness, in the wicked assemblies in the market places, and in companies of depraved men; or by the fashion of thy countenance, I see thee continually laughing to excess, and dissolute as a grinning

σεσηρυαν.

and abandoned harlot; or by thy clothes, I see thee in no better trim than the people on the stage; or by thy followers, thou art leading about parasites and flatterers; or by thy words, I hear thee say nothing wholesome, nothing necessary, nothing of moment to our life; or by thy table, yet heavier from thence will the charge against thee appear.

By what then, tell me, am I to recognize the believer

[πιστν. The translator sometimes, as in this instance, rendered the word “Christian.” For the sake of uniformity, “believer” has been substituted several times in this paragraph.—R.]

in thee, while all the things I have mentioned give the contrary sentence? And why do I say, the believer? since I can not clearly make out whether thou art a man. For when thou art like an ass, kicking, and like a bull, wantoning, and like a horse neighing after women; when thou dost play the glutton like the bear, and pamper thy flesh as the mule, and bear malice like the camel;

The Hebrew name προαιρσεω, deliberate choice.—R.]

also?

Further, if I were bidding thee make another man gentle, not even so ought I to seem as one enjoining impossible things; however, thou mightest then object that thou hast not the control of another’s disposition, and that it doth not altogether rest with thee. But now it is thine own wild beast, and a thing which absolutely depends on thee. What plea then hast thou? or what fair excuse wilt thou be able to put forth, turning as thou art a lion into a man, and regardless that thou thyself art of a man becoming a lion; upon the beast bestowing what is above nature, but for thyself not even preserving what is natural? Yea, while the wild beasts are by thine earnest endeavors advanced into our noble estate, thou art by thyself cast down from the throne of the kingdom, and thrust out into their madness. Thus, imagine, if thou wilt, thy wrath to be a kind of wild beast, and as much zeal as others have displayed about lions, so much do thou in regard of thyself, and cause that way of taking things

τν τοιοτον λογισμν.

to become gentle and meek. Because this too hath grievous teeth and talons, and if thou tame it not, it will lay waste all things. For not even lion nor serpent hath such power to rend the vitals as wrath, with its iron talons continually doing so. Since it mars, we see, not the body only, but the very health likewise of the soul is corrupted by it, devouring, rending, tearing to pieces all its strength, and making it useless for everything. For if a man nourishing worms in his entrails, shall not be able so much as to breathe, his inward parts all wasting away; how shall we, having so large a serpent eating up all within us (it is wrath I mean), how, I say, shall we be able to produce anything noble?

17. How then are we to be freed from this pest? If we can drink a potion that is able to kill the worms within us and the serpents. “And of what nature,” it will be asked, “may this potion be, that hath such power?” The precious Blood of Christ, if it be received with full assurance,

παησα. [“Boldness” or “confidence” would better express the meaning.—R.]

(for this will have power to extinguish every disease); and together with this the divine Scriptures carefully heard, and almsgiving added to our hearing; for by means of all these things we shall be enabled to mortify the affections that mar our soul. And then only shall we live; for now surely we are in no better state than the dead: forasmuch as it cannot be, that while those passions live, we should live too, but we must necessarily perish. And unless we first kill them here, they will be sure to kill us in the other life; or rather before that death they will exact of us, even here, the utmost penalty. Yes, for every such passion is both cruel and tyrannical and insatiable, and never ceases to devour us every day. For “their teeth are the teeth of a lion,”

Joel i. 6.

or rather even far more fierce. For the lion, as soon as ever he is satisfied, is wont to leave the carcass that hath fallen in his way; but these passions neither are satisfied, nor do they leave the man whom they have seized, until they have set him nigh the devil. For so great is their power, that the very service which Paul showed forth to Christ,

Rom. viii. 38.

despising both hell and the kingdom for His sake, even this same do they require of them whom they have seized. For whether it be with the love of women, or of riches, or of glory, that any one is entangled, he laughs at hell thenceforth, and despises the kingdom, that he may work the will of these. Let us not then doubt Paul when he saith that he so loved Christ. For when some are found so doing service to their passions, how should that other afterwards seem incredible? Yea, and this is the reason why our longing for Christ is feebler, because all our strength is consumed on this love, and we rob, and defraud, and are slaves to vainglory; than which what can be more worthless?

For though thou shouldest become infinitely conspicuous, thou wilt be nothing better than the base: rather for this selfsame cause thou wilt even be baser. For when they who are willing to give thee glory, and make thee illustrious, do for this very cause ridicule thee, that thou desirest the glory which comes of them, how can such instances fail to turn the contrary way in regard of thee. For indeed this thing is among those which attract censure. So that even as in the case of one desiring to commit adultery or fornication, should any one praise or flatter him, by this very act he becomes an accuser rather than a commender of the person indulging such desires: so with regard to him who is desirous of glory; when we all praise, it is accusation rather than praise which we bestow on those who wish to be made glorious.

18. Why then bring upon thyself that, from which the very opposite is wont to befall thee. Yea, if thou wilt be glorified, despise glory; so shalt thou be more illustrious than any. Why feel as Nebuchadnezzar felt? For he too set up an image, thinking from wood and from a senseless figure to procure to himself an increase of fame, and the living would fain appear more glorious by the help of that which hath no life. Seest thou the excess of his madness; how, thinking to do honor, he rather offered insult, to himself? For when it appears that he is relying rather on the lifeless thing, than on himself and the soul that lives in him, and when for this cause he advances the stock unto such high precedence, how can he be other than ridiculous, endeavoring as he doth to adorn himself, not by his way of living, but by planks of wood? Just as if a man should think proper to give himself airs, because of the pavement of his house, and his beautiful staircase rather than because he is a man. Him do many too amongst us imitate now. For as he for his image, so some men claim to be admired for their clothes, others for their house; or for their mules and chariots, and for the columns in their house. For inasmuch as they have lost their being as men, they go about gathering to themselves from other quarters such glory as is full of exceeding ridicule.

But as to the noble and great servants of God, not by these means, but by such as best became them, even by such did they shine forth. For captives as they were, and slaves, and youths, and strangers, and stripped of all resources of their own, they proved at that time far more awful than he who was invested with all these things. And while Nebuchadnezzar found neither so great an image, nor satraps, nor captains of the host, nor endless legions, nor abundance of gold, nor other pomp, enough to meet his desire, and to show him great; to these, on the other hand, stripped of all this, their high self-restraint alone was sufficient, and showed him that wore the diadem and the purple, as much inferior in glory to those who had no such thing, as the sun is more glorious than a pearl.

μαργάρου.

For they were led forth in the midst of the whole world, being at once youths, and captives, and slaves, and straightway on their appearance the king darted fire from his eyes, and captains, and deputies, and governors, and the whole amphitheatre of the devil, stood around; and a voice of pipes from all sides, and of trumpets, and of all music, borne up to Heaven, was sounding in their ears, and the furnace burned up to a boundless height, and the flame reached the very clouds, and all was full of terror and dismay. But none of these things dismayed them, but they laughed it all to scorn, as they would children mocking them, and exhibited their courage and meekness, and uttering a voice clearer than those trumpets, they said, “Be it known unto thee, O king.”

Dan. iii. 18.

For they did not wish to affront the king, no not so much as by a word, but to declare their religion

[εσβειαν.]

only. For which cause, neither did they extend their speech to any great length, but set forth all briefly; “For there is,” say they, “a God in Heaven, who is able to deliver us,”

Dan. iii. 17.

“why showest thou me the multitude? why the furnace? why the sharpened swords? why the terrible guards? our Lord is higher and more mighty than all these.”

Then when they considered that it was possible that God might be willing even to permit them to be burnt; lest, if this should come to pass, they might seem to be speaking falsehoods; they add this also and say, “If this happen not, be it known unto thee, O king, that we serve not thy gods.”

Dan. iii. 18.

For had they said, “Sins are the cause of His not delivering us, should He fail to deliver,” they would not have been believed. Wherefore in this place they are silent on that subject, though they speak of it in the furnace, again and again alleging their sins. But before the king they say no such thing; only, that though they were to be burnt, they would not give up their religion.

For it was not for rewards and recompenses that they did what they did, but out of love alone; and yet they were in captivity too, and in slavery, and had enjoyed no good thing. Yea, they had lost their country, and their freedom, and all their possessions. For tell me not of their honors in the king’s courts, for holy and righteous as they were, they would have chosen ten thousand times rather to have been beggars at home, and to have been partakers of the blessings in the temple. “For I had rather,” it is said, “be an outcast

παραιπτεσθαι, i.e., be a worshipper outside the courts. Our marginal translation is, “I would choose rather to sit at the threshold.” [The R.V. margin is, “I had rather stand at the threshold.”—R.]

in the house of my God, than to dwell in the tents of sinners.” And “one day in thy courts is better than thousands.”

Ps. lxxxiv. 10, LXX.

They would have chosen then ten thousand times rather to be outcasts at home, than kings in Babylon. And this is manifest, from what they declare even in the furnace, grieving at their continuance in that country. For although themselves enjoyed great honors, yet seeing the calamities of the rest they were exceedingly vexed; and this kind of thing is most especially characteristic of saints, that no glory, nor honor, nor anything else should be more precious to them than their neighbor’s welfare. See, for example, how even when they were in a furnace, they made their supplication for all the people. But we not even when at large bear our brethren in mind. And again, when they were inquiring about the dreams,

Dan. ii. 17, 18.

they were looking “not to their own but the common good,”

Phil. ii. 4; 1 Cor. x. 33.

for that they despised death they showed by many things afterwards. But everywhere they put themselves forward, as wishing to prevail

δυσωπσαι.

with God by importunity. Next, as not accounting themselves either to be sufficient, they flee to the Fathers; but of themselves they said that they offer nothing more than “a contrite spirit.”

Song of the Three Children, v. 16.

19. These men then let us also imitate. Because now too there is set up a golden image, even the tyranny of Mammon. But let us not give heed to the timbrels, nor to the flutes, nor to the harps, nor to the rest of the pomp of riches; yea, though we must needs fall into a furnace of poverty, let us choose it, rather than worship that idol, and there will be “in the midst a moist whistling wind.”

Song of the Three Children, v. 26. [The Greek phrase, δρσο διασυρζουσα, literally means, “a dew continually whistling.” Chrysostom refers several times in what follows to the “dew,” having this citation in mind.—R.]

Let us not then shudder at hearing of “a furnace of poverty.” For so too at that time they that fell into the furnace were shewn the more glorious, but they that worshipped were destroyed. Only then all took place at once, but in this case some part will be accomplished here, some there, some both here and in the day that is to come. For they that have chosen poverty, in order that they might not worship mammon, will be more glorious both here and then, but they that have been rich unjustly here, shall then pay the utmost penalty.

From this furnace Lazarus too went forth, not less glorious than those children; but the rich man who was in the place of them that worshipped the image, was condemned to hell.

Gehenna. [But in Luke xvi. 23, “Hades” occurs. The context in the Gospel, however, justifies the interpretation of the passage given here.—R.]

For indeed what we have now mentioned was a type of this. Wherefore as in this instance they who fell into the furnace suffered no hurt, but they who sat without were laid hold of with great fierceness, so likewise shall it be then. The saints walking through the river of fire shall suffer no pain, nay they will even appear joyous; but they that have worshipped the image, shall see the fire rest upon them fiercer than any wild beast, and draw them in. So that if any one disbelieves hell, when he sees this furnace, let him from the things present believe things to come, and fear not the furnace of poverty, but the furnace of sin. For this is flame and torment, but that, dew

[See note 11, (p. 29).—R.]

and refreshment; and by this stands the devil, by that, angels wafting aside the flame.

20. These things let them hear that are rich, that are kindling the furnace of poverty. For though they shall not hurt those others, “the dew”

[See note 11, (p. 29).—R.]

coming to their aid; yet themselves they will render an easy prey to the flame, which they have kindled with their own hands.

Then, an angel went down with those children; now, let us go down with

συγκαταβμεν, “condescend.”

them that are in the furnace of poverty, and by alms-deeds let us make a “dewy air,”

[See note 11, (p. 29).—R.]

and waft the flame quite aside, that we may be partakers of their crowns also; that the flames of hell may likewise be scattered by the voice of Christ saying, “Ye saw me an hungered, and fed me.”

Matt. xxv. 35.

For that voice shall then be with us instead of a “moist wind whistling”

[See note 11, (p. 29).—R.]

through the midst of the flame. Let us then go down with alms-giving, unto the furnace of poverty; let us behold them that in self-restraint walk therein, and trample on the burning coals; let us behold the marvel, strange and beyond thought, a man singing praise in a furnace, a man giving thanks in fire, chained unto extreme poverty, yet offering much praise to Christ. Since they, who bear poverty with thankfulness, really become equal to those children. For no flame is so terrible as poverty, nor so apt to set us on fire. But those children were not set on fire; rather, on their giving thanks to the Lord, their bonds too were at once loosed. So likewise now, if when thou hast fallen into poverty, thou art thankful, both the bonds are loosened, and the flame extinguished; or though it be not extinguished (what is much more marvellous), it becomes a fountain instead of a flame: which then likewise came to pass, and in the midst of a furnace they enjoyed a pure dew. For the fire indeed it quenched not, but the burning of those cast in it altogether hindered. This one may see in their case also who live by the rules of wisdom,

[τν φιλοσοφοντων.]

for they, even in poverty, feel more secure than the rich.

Let us not therefore sit down without the furnace, feeling no pity towards the poor; lest the same befall us as then befell those executioners. For if thou shouldest go down to them, and take thy stand with the children, the fire will no longer work thee any harm; but if thou shouldest sit above and neglect them in the flame of their poverty, the flame will burn thee up. Go down therefore into the fire, that thou mayest not be burnt up by the fire; sit not down without the fire, lest the flame catch hold of thee. For if it should find thee amongst the poor, it will depart from thee; but if alienated from them, it will run upon thee quickly, and catch thee. Do not therefore stand off from them that are cast in, but when the devil gives command to cast them that have not worshipped gold into the furnace of poverty, be not thou of them that cast others in, but of them that are cast in; that thou mayest be of the number of the saved, and not of the burned. For indeed it is a most effectual dew, to be held in no subjection by desire of wealth, to be associate with poor persons. These are wealthier than all, who have trampled under foot the desire of riches. Forasmuch as those children too, by despising the king at that time, became more glorious than the king. And thou therefore, if thou despise the things of the world, shalt become more honorable than all the world; like those holy men, “of whom the world was not worthy.”

Heb. xi. 38.

In order then to become worthy of the things in Heaven, I bid thee laugh to scorn things present. For in this way thou shalt both be more glorious here, and enjoy the good things to come, by the grace and love towards man of our Lord Jesus Christ; to whom be glory and might for ever and ever. Amen.

Homily V.

Matt. I. 22, 23.

“Now all this was done, that it might be fulfilled which was spoken of the Lord by the Prophet, saying, Behold, a Virgin shall be with child, and shall bring forth a Son, and they shall call His name Emmanuel.”

I Hear many say, “While we are here, and enjoying the privilege of hearing, we are awed, but when we are gone out, we become altered men again, and the flame of zeal is quenched.” What then may be done, that this may not come to pass? Let us observe whence it arises. Whence then doth so great a change in us arise? From the unbecoming employment of our time, and from the company of evil men. For we ought not as soon as we retire from the Communion,

[τ συνξεω, the technical term for a religious service among Christians. It does not of itself imply a Eucharistic service, as the above rendering seems to suggest. Indeed, the exordium of this Homily points directly to a service in which the sermon was prominent, making no allusion to the Lord’s Supper. For a wider use, see the close of Homily LXXXVIII.—R.]

to plunge into business unsuited to the Communion, but as soon as ever we get home, to take our Bible into our hands, and call our wife and children to join us in putting together what we have heard, and then, not before, engage in the business of life.

Comp. Herbert’s Country Parson, c. 10. “He himself, or his wife, takes account of sermons, and how every one profits, comparing this year with the last.”

For if after the bath you would not choose to hurry into the market place, lest by the business in the market you should destroy the refreshment thence derived; much more ought we to act on this principle after the Communion. But as it is, we do the contrary, and in this very way throw away all. For while the profitable effect of what hath been said to us is not yet well fixed, the great force of the things that press upon us from without sweeps all entirely away.

That this then may not be the case, when you retire from the Communion, you must account nothing more necessary than that you should put together the things that have been said to you. Yes, for it were the utmost folly for us, while we give up five and even six days to the business of this life, not to bestow on things spiritual so much as one day, or rather not so much as a small part of one day. See ye not our own children, that whatever lessons are given them, those they study throughout the whole day? This then let us do likewise, since otherwise we shall derive no profit from coming here, drawing water daily into a vessel with holes, and not bestowing on the retaining of what we have heard even so much earnestness as we plainly show with respect to gold and silver. For any one who has received a few pence both puts them into a bag and sets a seal thereon; but we, having given us oracles more precious than either gold or costly stones, and receiving the treasures of the Spirit, do not put them away in the storehouses of our soul, but thoughtlessly and at random suffer them to escape from our minds. Who then will pity us after all this, plotting against our own interests, and casting ourselves into so deep poverty? Therefore, that this may not be so, let us write it down an unalterable law for ourselves, for our wives, and for our children, to give up this one day of the week entire to hearing, and to the recollection of the things we have heard. For thus with greater aptness for learning shall we approach what is next to be said; and to us the labor will be less, and to you the profit greater, when, bearing in memory what hath been lately spoken, ye hearken accordingly to what comes afterwards. For no little doth this also contribute towards the understanding of what is said, when ye know accurately the connexion of the thoughts, which we are busy in weaving together for you. For since it is not possible to set down all in one day, you must by continued remembrance make the things laid before you on many days into a kind of chain, and so wrap it about your soul: that the body of the Scriptures may appear entire.

Therefore let us not either to-day go on to the subjects set before us, without first recalling what was lately said to our memory.

[“Let us therefore remember again what was lately said, and thus go on to what is set before us to-day.”—R.]

2. But what are the things set before us to-day? “Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying.” In a tone worthy of the wonder, with all his might he hath uttered his voice, saying, “Now all this was done.” For when he saw the sea and the abyss of the love of God towards man, and that actually come to pass which never had been looked for, and nature’s laws broken, and reconciliations made, Him who is above all come down to him that is lower than all, and “the middle walls of partition broken,”

Ephes. ii. 14.

and the impediments removed, and many more things than these done besides; in one word he hath put before us the miracle, saying, “Now all this was done that it might be fulfilled which was spoken of the Lord.” For, “think not,” saith he, “that these things are now determined upon; they were prefigured of old.” Which same thing, Paul also everywhere labors to prove.

And the angel proceeds to refer Joseph to Isaiah; in order that even if he should, when awakened, forget his own words, as newly spoken, he might by being reminded of those of the prophet, with which he had been nourished up continually, retain likewise the substance of what he had said.

[The view here indicated, that this citation was part of the angelic message, is not generally held (but see J. A. Alexander in loco). It seems to me inconsistent with the last clause of verse 23: “which is, being interpreted,” etc.—R.]

And to the woman he mentioned none of these things, as being a damsel and unskilled in them, but to the husband, as being a righteous man and one who studied the prophets, from them he reasons. And before this he saith, “Mary, thy wife;” but now, when he hath brought the prophet before him, he then trusts him with the name of virginity; for Joseph would not have continued thus unshaken, when he heard from him of a virgin, unless

[“Unless,” is not found in the mss., but inserted by the editors as necessary to the sense.—R.]

he had first heard it also from Isaiah. For indeed it was nothing novel that he was to hear out of the prophets,

[“Prophet” is the correct rendering; the plural in the Oxford version is probably due to a typographical error.—R.]

but what was familiar to him, and had been for a long time the subject of his meditations. For this cause the angel, to make what he said easy to be received, brings in Isaiah. And neither here doth he stop, but connects the discourse with God. For he doth not call the saying Isaiah’s, but that of the God of all things. For this cause he said not, “that it might be fulfilled which was spoken of Isaiah,” but “which was spoken of the Lord.” For the mouth indeed was Isaiah’s, but the oracle was wafted from above.

3. What then saith this oracle? “Behold, a virgin shall be with child, and shall bring forth a son, and they shall call His name Emmanuel.”

How was it then, one may say, that His name was not called Emmanuel, but Jesus Christ? Because he said not, “thou shalt call,” but “they shall call,” that is, the multitude, and the issue of events. For here he puts the event as a name: and this is customary in Scripture, to substitute the events that take place for names.

Therefore, to say, “they shall call” Him “Emmanuel,” means nothing else than that they shall see God amongst men. For He hath indeed always been amongst men, but never so manifestly.

But if Jews are obstinate, we will ask the, when was the child called, “Make speed to the spoil, hasten the prey?” Why, they could not say. How is it then that the prophet said, “Call his name Maher-shalal-hash-baz?”

Isa. viii. 3. [Chrysostom does not use the Hebrew name here, but simply repeats a part of the Greek phrase used to translate “Maher-shalal-hash-baz” in the LXX., which he had already given in the previous sentence: Ταχω σκλευσον, ξω προνμευσον. The R.V. in loco does not accept the imperative rendering, but gives this marginal explanation: “That is, The spoil speedeth, the prey hasteth.”—R.]

Because, when he was born, there was a taking and dividing of spoils, therefore the event that took place in his time is put as his name. And the city, too, it is said, shall be called “the city of righteousness, the faithful city Sion.”

Isa. i. 26, 27.

And yet we nowhere find that the city was called “righteousness,” but it continued to be called Jerusalem. However, inasmuch as this came to pass in fact, when the city underwent a change for the better, on that account he saith it is so called. For when any event happens which marks out him who brings it to pass, or who is benefited by it, more clearly than his name, the Scripture

[Supplied by translator; literally, “it speaks.”—R.]

speaks of the truth of the event as being a name to him.

4. But if, when their mouths are stopped on this point, they should seek another, namely, what is said touching Mary’s virginity, and should object to us other translators,

i.e., Aquila who flourished A.D. 128, Theodotion, A.D. 175, Symmachus, A.D. 201: who were all of them Jews or Judaizing heretics. Cave, Hist. Lit. i. 32, 48, 64.

saying, that they used not the term “virgin,” but “young woman;” in the first place we will say this, that the Seventy were justly entitled to confidence above all the others. For these made their translation after Christ’s coming, continuing to be Jews, and may justly be suspected as having spoken rather in enmity, and as darkening the prophecies on purpose; but the Seventy, as having entered upon this work an hundred years or more before the coming of Christ, stand clear from all such suspicion, and on account of the date, and of their number, and of their agreement,

[This reference to the “agreement” of the LXX. seems to indicate an acceptance of the current tradition in regard to the supernatural exactness of that version.—R.]

would have a better right to be trusted.

But even if they bring in the testimony of those others, yet so the tokens of victory would be with us. Because the Scripture is wont to put the word “youth,” for “virginity;” and this with respect not to women only, but also to men. For it is said, “young men and maidens, old men with younger ones.”

Ps. cxlviii. 12.

And again, speaking of the damsel who is attacked, it saith, “if the young woman cry out,”

Deut. xxii. 27. In our translation, “the betrothed damsel cried.” This place is cited by St. Jerome on Matt. with reference to the same argument.

meaning the virgin.

And what goes before also establishes this interpretation. For he doth not merely say, “Behold, the Virgin shall be with child,” but having first said, “Behold, the Lord Himself shall give you a sign,” then he subjoins, “Behold, the Virgin shall be with child.”

Isa. vii. 14.

Whereas, if she that was to give birth was not a virgin, but this happened in the way of marriage, what sort of sign would the event be? For that which is a sign must of course be beyond the course of common events, it must be strange and extraordinary; else how could it be a sign?

5. “Then Joseph, being raised from sleep, did as the angel of the Lord had bidden him.” Seest thou obedience, and a submissive mind? Seest thou a soul truly wakened, and in all things incorruptible? For neither when he suspected something painful or amiss could he endure to keep the Virgin with him; nor yet, after he was freed from this suspicion, could he bear to cast her out, but he rather keeps her with him, and ministers to the whole Dispensation.

“And took unto him Mary his wife.” Seest thou how continually the evangelist uses this word, not willing that that mystery should be disclosed as yet, and annihilating that evil suspicion?

And when he had taken her, “he knew her not, till she had brought forth her first-born Son.”

[There is no indication here of any knowledge of the reading found in the oldest authorities of every class (uncials, cursives and versions): ἔτεκεν υν, instead of ἔτεκεν τν υν ατ τν πρωττοκον. The latter is the reading of all authorities in Luke ii. 7.—R.]

He hath here used the word “till,” not that thou shouldest suspect that afterwards he did know her, but to inform thee that before the birth the Virgin was wholly untouched by man. But why then, it may be said, hath he used the word, “till”? Because it is usual in Scripture often to do this, and to use this expression without reference to limited times. For so with respect to the ark likewise, it is said, “The raven returned not till the earth was dried up.”

Gen. viii. 7.

And yet it did not return even after that time. And when discoursing also of God, the Scripture saith, “From age until age Thou art,”

Ps. xc. 2.

not as fixing limits in this case. And again when it is preaching the Gospel beforehand, and saying, “In his days shall righteousness flourish, and abundance of peace, till the moon be taken away,”

Ps. lxxii. 7.

it doth not set a limit to this fair part of creation. So then here likewise, it uses the word “till,” to make certain what was before the birth, but as to what follows, it leaves thee to make the inference. Thus, what it was necessary for thee to learn of Him, this He Himself hath said; that the Virgin was untouched by man until the birth; but that which both was seen to be a consequence of the former statement, and was acknowledged, this in its turn he leaves for thee to perceive; namely, that not even after this, she having so become a mother, and having been counted worthy of a new sort of travail, and a child-bearing so strange, could that righteous man ever have endured to know her. For if he had known her, and had kept her in the place of a wife, how is it that our Lord

John xix. 27.

commits her, as unprotected, and having no one, to His disciple, and commands him to take her to his own home?

How then, one may say, are James and the others called His brethren? In the same kind of way as Joseph himself was supposed to be husband of Mary. For many were the veils provided, that the birth, being such as it was, might be for a time screened. Wherefore even John so called them, saying, “For neither did His brethren believe in Him.”

John vii. 5. [In regard to the “brethren of our Lord,” there seems to be some confusion in the statements of Chrysostom: Comp. Hom. LXXXVIII., on chap. xxvii. 55, 56. The digression here to the character of James seems intended to divert from the historical discussion.—R.]

6. Nevertheless they, who did not believe at first, became afterwards admirable, and illustrious. At least when Paul and they that were of his company were come up to Jerusalem about decrees,

Acts xv. 4, xvi. 4, xxi. 18.

they went in straightway unto James. For he was so admired as even to be the first to be entrusted with the bishop’s office. And they say he gave himself up to such great austerity, that even his members became all of them as dead, and that from his continual praying, and his perpetual intercourse with the ground, his forehead became so callous as to be in no better state than a camel’s knees, simply by reason of his striking it so against the earth.

See Hegesippus in St. Jerome de Viris Illustr., c. 2.

This man gives directions to Paul himself, when he was after this come up again to Jerusalem, saying,

Acts xxi. 20; see also verse 22.

“Thou seest, brother, how many thousands there are of them that are come together.” So great was his understanding and his zeal, or rather so great the power of Christ. For they that mock Him when living, after His death are so filled with awe, as even to die for Him with exceeding readiness. Such things most of all show the power of His resurrection. For this, you see, was the reason of the more glorious things being kept till afterwards, viz. that this proof might become indisputable. For seeing that even those who are admired amongst us in their life, when they are gone, are apt to be forgotten by us; how was it that they, who made light of this Man living, afterwards thought Him to be God, if He was but one of the many? How was it that they consented even to be slain for His sake, unless they received His resurrection on clear proof?

7. And these things we tell you, that ye may not hear only, but imitate also his manly severity,

[ἀνδρεαν, “manliness.”—R.]

his plainness of speech, his righteousness in all things; that no one may despair of himself, though hitherto he have been careless, that he may set his hopes on nothing else, after God’s mercy, but on his own virtue. For if these were nothing the better for such a kindred, though they were of the same house and lineage with Christ, until they gave proof of virtue; what favor can we possibly receive, when we plead righteous kinsmen and brethren, unless we be exceeding dutiful,

ἐπιεικε.

and have lived in virtue? As the prophet too said, intimating the selfsame thing, “A brother redeemeth not, shall a man redeem?”

Ps. xlix. 7. [This is the rendering of the LXX.—R.]

No, not although it were

[kἂν , “even if it were.”—R.]

Moses, Samuel, Jeremiah. Hear, for example, what God saith unto this last, “Pray not thou for this people, for I will not hear thee.”

Jer. xi. 14.

And why marvellest thou if I hear not thee? “Though Moses himself and Samuel stood before me,”

Jer. xv. 1.

I would not receive their supplication for these men.” Yea, if it be Ezekiel who entreats, he will be told, “Though Noah stand forth, and Job, and Daniel, they shall deliver neither sons nor daughters.”

Ezek. xiv. 14, 16.

Though the patriarch Abraham be supplicating for them that are most incurably diseased, and change not, God will leave him and go His way,

Gen. xviii. 33.

that he may not receive his cry in their behalf. Though again it be Samuel who is doing this, He saith unto him, “Mourn not thou for Saul.”

1 Sam. xvi. 1.

Though for his own sister one entreat, when it is not fitting, he again shall have the same sort of answer as Moses, “If her father had but spit in her face.”

Num. xii. 14.

Let us not then be looking open-mouthed towards others. For it is true, the prayers of the saints have the greatest power; on condition however of our repentance and amendment. Since even Moses, who had rescued his own brother and six hundred thousand men from the wrath that was then coming upon them from God, had no power to deliver his sister;

Ex. xxxii.; Num. xii.

and yet the sin was not equal; for whereas she had done despite but to Moses, in that other case it was plain impiety, what they ventured on. But this difficulty I leave for you; while that which is yet harder, I will try to explain.

For why should we speak of his sister? since he who stood forth the advocate of so great a people had not power to prevail for himself, but after his countless toils, and sufferings, and his assiduity for forty years, was prohibited from setting foot on that land, touching which there had been so many declarations and promises. What then was the cause? To grant this favor would not be profitable, but would, on the contrary, bring with it much harm, and would be sure to prove a stumbling-block to many of the Jews. For if when they were merely delivered from Egypt, they forsook God, and sought after Moses, and imputed all to him; had they seen him also lead them into the land of promise, to what extent of impiety might they not have been cast away? And for this reason also, let me add, neither was his tomb made known.

And Samuel again was not able to save Saul from the wrath from above, yet he oftentimes preserved the Israelites. And Jeremiah prevailed not for the Jews, but some one else he did haply cover from evil by his prophecy.

Alluding, perhaps, to 2 Maccab. xv. 13–16.

And Daniel saved the barbarians from slaughter,

Dan. ii. 24.

but he did not deliver the Jews from their captivity.

And in the Gospels too we shall see both these events come to pass, not in the case of different persons, but of the same; and the same man now prevailing for himself and now given up. For he who owed the ten thousand talents, though he had delivered himself from the danger by entreaty, yet again he prevailed not,

Matt. xviii. 26–34.

and another on the contrary, who had before thrown himself away, afterwards had power to help himself in the greatest degree.

Luke xv. 13–20.

But who is this? He that devoured his Father’s substance.

So that on the one hand, if we be careless, we shall not be able to obtain salvation, no not even by the help of others; if, on the other hand, we be watchful, we shall be able to do this by ourselves, and by ourselves rather than by others. Yes; for God is more willing to give His grace to us, than to others for us; that we by endeavoring ourselves to do away His wrath, may both enjoy confidence towards Him, and become better men. Thus He had pity on the Canaanitish woman, thus He saved the harlot, thus the thief, when there was none to be mediator nor advocate.

8. And this I say, not that we may omit supplicating the saints, but to hinder our being careless, and entrusting our concerns to others only, while we fall back and slumber ourselves. For so when He said, “make to yourselves friends,”

Luke xvi. 9. It would seem from this that the saints whom we are to supplicate for their help are those on earth, whom we may assist by our alms. And the examples before tend to confirm this view.

he did not stop at this only, but He added, “of the unrighteous mammon;” that so again the good work may be thine own; for it is nothing else but almsgiving which He hath here signified. And, what is marvellous, neither doth He make a strict account with us, if we withdraw ourselves from injustice. For what He saith is like this: “Hast thou gained ill? spend well. Hast thou gathered by unrighteousness? scatter abroad in righteousness.” And yet, what manner of virtue is this, to give out of such gains? God, however, being full of love to man, condescends even to this and if we thus do, promises us many good things. But we are so past all feeling, as not to give even of our unjust gain, but while plundering without end, if we contribute the smallest part, we think we have fulfilled all. Hast thou not heard Paul saying, “He which soweth sparingly, shall reap also sparingly”?

2 Cor. xix. 6.

Wherefore then dost thou spare? What, is the act an outlay? is it an expense? Nay, it is gain and good merchandise. Where there is merchandise, there is also increase; where there is sowing, there is also reaping. But thou, if thou hadst to till a rich and deep soil, and capable of receiving much seed, wouldest both spend what thou hadst, and wouldest borrow of other men, accounting parsimony in such cases to be loss; but, when it is Heaven which thou art to cultivate, which is exposed to no variation of weather, and will surely repay thine outlay with abundant increase, thou art slow and backward, and considerest not that it is possible by sparing to lose, and by not sparing to gain.

9. Disperse therefore, that thou mayest not lose; keep not, that thou mayest keep; lay out, that thou mayest save; spend, that thou mayest gain. If thy treasures are to be hoarded, do not thou hoard them, for thou wilt surely cast them away; but entrust them to God, for thence no man makes spoil of them. Do not thou traffic, for thou knowest not at all how to gain; but lend unto Him who gives an interest greater than the principal. Lend, where is no envy, no accusation, nor evil design, nor fear. Lend unto Him who wants nothing, yet hath need for thy sake; who feeds all men, yet is an hungered, that thou mayest not suffer famine; who is poor, that thou mayest be rich. Lend there, where thy return cannot be death, but life instead of death. For this usury is the harbinger of a kingdom, that, of hell; the one coming of covetousness, the other of self-denial; the one of cruelty, the other of humanity. What excuse then will be ours, when having the power to receive more, and that with security, and in due season, and in great freedom, without either reproaches, or fears, or dangers, we let go these gains, and follow after that other sort, base and vile as they are, insecure and perishable, and greatly aggravating the furnace for us? For nothing, nothing is baser than the usury of this world, nothing more cruel. Why, other persons’ calamities are such a man’s traffic; he makes himself gain of the distress of another, and demands wages for kindness, as though he were afraid to seem merciful, and under the cloak of kindness he digs the pitfall deeper, by the act of help galling a man’s poverty, and in the act of stretching out the hand thrusting him down, and when receiving him as in harbor, involving him in shipwreck, as on a rock, or shoal, or reef.

“But what dost thou require?” saith one; “that I should give another for his use that money which I have got together, and which is to me useful, and demand no recompense?” Far from it: I say not this: yea, I earnestly desire that thou shouldest have a recompense; not however a mean nor small one, but far greater; for in return for gold, I would that thou shouldest receive Heaven for usury. Why then shut thyself up in poverty, crawling about the earth, and demanding little for great? Nay, this is the part of one who knows not how to be rich. For when God in return for a little money is promising thee the good things that are in Heaven, and thou sayest, “Give me not Heaven, but instead of Heaven the gold that perisheth,” this is for one who wishes to continue in poverty. Even as he surely who desires wealth and abundance will choose things abiding rather than things perishing; the inexhaustible, rather than such as waste away; much rather than little, the incorruptible rather than the corruptible. For so the other sort too will follow. For as he who seeks earth before Heaven, will surely lose earth also, so he that prefers Heaven to earth, shall enjoy both in great excellency. And that this may be the case with us, let us despise all things here, and choose the good things to come. For thus shall we obtain both the one and the other, by the grace and love towards man of our Lord Jesus Christ; to whom be glory and might for ever and ever. Amen.

Homily VI.

Matt. II. 1, 2.

“When Jesus was born in Bethlehem of Judæa in the days of Herod the king, behold, there came wise men from the east to Jerusalem, saying, Where is He that is born King of the Jews? for we have seen His star in the east, and are come to worship Him.”

We have need of much wakefulness, and many prayers, that we may arrive at the interpretation of the passage now before us, and that we may learn who these wise men were, and whence they came, and how; and at whose persuasion, and what was the star. Or rather, if ye will, let us first bring forward what the enemies of the truth say. Because the devil hath blown upon them with so violent a blast, as even from this passage try to arm them against the words of truth.

What then do they allege? “Behold,” say they, “even when Christ was born a star appeared; which is a sign that astrology may be depended on.” How then, if He had His birth according to that law, did He put down astrology, and take away fate, and stop the mouths of demons, and cast out error, and overthrow all such sorcery?

And what moreover do the wise men learn from the star of itself? That He was King of the Jews? And yet He was not king of this kingdom; even as He said also to Pilate, “My kingdom is not of this world.” At any rate He made no display of this kind, for He had neither guards armed with spear or shield, nor horses, nor chariots of mules, nor any other such thing around Him; but He followed this life of meanness and poverty, carrying about with Him twelve men of mean estate.

And even if they knew Him to be a king, for what intent are they come? For surely this is not the business of astrology, to know from the stars who are born, but from the hour when men are born to predict what shall befall them: so it is said. But these were neither present with the mother in her pangs, nor did they know the time when He was born, neither did they, beginning at that moment, from the motion of the stars compute what was to happen: but conversely, having a long time before seen a star appear in their own country, they come to see Him that was born.

Which circumstance in itself would afford a still greater difficulty even than the former. For what reason induced them, or the hope of what benefits, to worship one who was king so far off? Why, had He been to reign over themselves, most assuredly not even so would the circumstance be capable of a reasonable account. To be sure, if He had been born in royal courts, and with His father, himself a king, present by Him, any one would naturally say, that they, from a wish to pay court to the father, had worshipped the child that was born, and in this way were laying up for themselves beforehand much ground of patronage. But now when they did not so much as expect Him to be their own king, but of a strange nation, far distant from their country, neither seeing Him as yet grown to manhood; wherefore do they set forth on so long a journey, and offer gifts, and this when dangers were sure to beset their whole proceeding? For both Herod, when he heard it, was exceedingly troubled, and the whole people was confounded on being told of these things by them.

“But these men did not foresee this.” Nay, this is not reasonable. For let them have been ever so foolish, of this they could not be ignorant, that when they came to a city under a king, and proclaimed such things as these, and set forth another king besides him who then reigned, they must needs be bringing down on themselves a thousand deaths.

2. And why did they at all worship one who was in swaddling clothes? For if He had been a grown man, one might say, that in expectation of the succor they should receive from Him, they cast themselves into a danger which they foresaw; a thing however to the utmost degree unreasonable, that the Persian, the barbarian, and one that had nothing in common with the nation of the Jews, should be willing to depart from his home, to give up country, and kindred, and friends, and that they should subject themselves to another kingdom.

But if this be foolish, what follows is much more foolish. Of what nature then is this? That after they had entered on so long a journey, and worshipped, and thrown all into confusion, they went away immediately. And what sign at all of royalty did they behold, when they saw a shed, and a manger, and a child in swaddling clothes, and a poor mother? And to whom moreover did they offer their gifts, and for what intent? Was it then usual and customary, thus to pay court to the kings that were born in every place? and did they always keep going about the whole world, worshipping them who they knew should become kings out of a low and mean estate, before they ascended the royal throne? Nay, this no one can say.

And for what purpose did they worship Him at all? If for the sake of things present, then what did they expect to receive from an infant, and a mother of mean condition? If for things future, then whence did they know that the child whom they had worshipped in swaddling clothes would remember what was then done? But if His mother was to remind Him, not even so were they worthy of honor, but of punishment, as bringing Him into danger which they must have foreseen. Thence at any rate it was that Herod was troubled, and sought, and pried, and took in hand to slay Him. And indeed everywhere, he who makes known the future king, supposing him in his earliest age in a private condition, doth nothing else than betray him to slaughter, and kindle against him endless warfare.

Seest thou how manifold the absurdities appear, if we examine these transactions according to the course of human things and ordinary custom? For not these topics only, but more than these might be mentioned, containing more matter for questions than what we have spoken of. But lest, stringing questions upon questions, we should bewilder you, come let us now enter upon the solution of the matters inquired of, making a beginning of our solution with the star itself.

3. For if ye can learn what the star was, and of what kind, and whether it were one of the common stars, or new and unlike the rest, and whether it was a star by nature or a star in appearance only, we shall easily know the other things also. Whence then will these points be manifest? From the very things that are written. Thus, that this star was not of the common sort, or rather not a star at all, as it seems at least to me, but some invisible power transformed into this appearance, is in the first place evident from its very course. For there is not, there is not any star that moves by this way, but whether it be the sun you mention, or the moon, or all the other stars, we see them going from east to west; but this was wafted from north to south; for so is Palestine situated with respect to Persia.

In the second place, one may see this from the time also. For it appears not in the night, but in mid-day, while the sun is shining; and this is not within the power of a star, nay not of the moon; for the moon that so much surpasses all, when the beams of the sun appear, straightway hides herself, and vanishes away. But this by the excess of its own splendor overcame even the beams of the sun, appearing brighter than they, and in so much light shining out more illustriously.

In the third place, from its appearing, and hiding itself again. For on their way as far as Palestine it appeared leading them, but after they set foot within Jerusalem, it hid itself: then again, when they had left Herod, having told him on what account they came, and were on the point of departing, it shows itself; all which is not like the motion of a star, but of some power highly endued with reason. For it had not even any course at all of its own, but when they were to move, it moved; when to stand, it stood, dispensing

οκονομν.

all as need required: in the same kind of way as the pillar of the cloud, now halting and now rousing up the camp of the Jews, when it was needful.

In the fourth place, one may perceive this clearly, from its mode of pointing Him out. For it did not, remaining on high, point out the place; it not being possible for them so to ascertain it, but it came down and performed this office. For ye know that a spot of so small dimensions, being only as much as a shed would occupy, or rather as much as the body of a little infant would take up, could not possibly be marked out by a star. For by reason of its immense height, it could not sufficiently distinguish so confined a spot, and discover it to them that were desiring to see it. And this any one may see by the moon, which being so far superior to the stars, seems to all that dwell in the world, and are scattered over so great an extent of earth,—seems, I say, near to them every one. How then, tell me, did the star point out a spot so confined, just the space of a manger and shed, unless it left that height and came down, and stood over the very head of the young child? And at this the evangelist was hinting when he said, “Lo, the star went before them, till it came and stood over where the young Child was.”

4. Seest thou, by what store of proofs this star is shown not to be one of the many, nor to have shown itself according to the order of the outward creation? And for what intent did it appear? To reprove the Jews for their insensibility, and to cut off from them all occasion of excuse for their willful ignorance. For, since He who came was to put an end to the ancient polity, and to call the world to the worship of Himself, and to be worshipped in all land and sea, straightway, from the beginning, He opens the door to the Gentiles, willing through strangers to admonish His own people. Thus, because the prophets were continually heard speaking of His advent, and they gave no great heed, He made even barbarians come from a far country, to seek after the king that was among them. And they learn from a Persian tongue first of all, what they would not submit to learn from the prophets; that, if on the one hand they were disposed to be candid, they might have the strongest motive for obedience; if, on the other hand, they were contentious, they might henceforth be deprived of all excuse. For what could they have to say, who did not receive Christ after so many prophets, when they saw that wise men, at the sight of a single star, had received this same, and had worshipped Him who was made manifest. Much in the same way then as He acted in the case of the Ninevites, when He sent Jonas, and as in the case of the Samaritan and the Canaanitish women; so He did likewise in the instance of the magi. For this cause He also said, “The men of Nineveh shall rise up, and shall condemn:” and, “the Queen of the South shall rise up, and shall condemn this generation:”

Matt. xii. 41, 42.

because these believed the lesser things, but the Jews not even the greater.

“And wherefore,” one may say, “did He attract them by such a vision?” Why, how should He have done? Sent prophets? But the magi would not have submitted to prophets. Uttered a voice from above? Nay, they would not have attended. Sent an angel? But even him they would have hurried by. And so for this cause dismissing all those means, God calleth them by the things that are familiar, in exceeding condescension; and He shows a large and extraordinary star, so as to astonish them, both at the greatness and beauty of its appearance, and the manner of its course.

In imitation of this, Paul also reasons with the Greeks from an heathen altar, and brings forward testimonies from the poets.

Acts xvii. 23, 28; 1 Cor. xv. 33; Titus i. 12.

And not without circumcision doth he harangue the Jews. Sacrifices he makes the beginning of his instruction to them that are living under the law. For, since to every one what is familiar is dear, both God, and the men that are sent by Him, manage things on this principle with a view to the salvation of the world. Think it not therefore unworthy of Him to have called them by a star; since by the same rule thou wilt find fault with all the Jewish rites also, the sacrifices, and the purifications, and the new moons, and the ark, and the temple too itself. For even these derived their origin from Gentile grossness.

See St. Iren. iv. 28, 29; Tertull. adv. Marc. i. 18, 22; St. Chrys. adv. Jud. Hom. i. t. 6, 318.

Yet for all that, God, for the salvation of them that were in error, endured to be served by these things, whereby those without were used to serve devils; only He slightly altered them; that He might draw them off by degrees from their customs, and lead them towards the highest wisdom. Just so He did in the case of the wise men also, not disdaining to call them by sight of a star, that He might lift them higher ever after. Therefore after He hath brought them, leading them by the hand, and hath set them by the manger; it is no longer by a star, but by an angel that He now discourses unto them. Thus did they by little and little become better men.

This did He also with respect to them of Ascalon, and of Gaza. For those five cities too (when at the coming of the ark they had been smitten with a deadly plague, and found no deliverance from the ills under which they lay)—the men of them called their prophets, and gathered an assembly, and sought to discover an escape from this divine scourge. Then, when their prophets said that they should yoke to the ark heifers untamed, and having their first calves, and let them go their way, with no man to guide them, for so it would be evident whether the plague was from God or whether it was any accident which brought the disease;—(“for if,” it is said, “they break the yoke in pieces for want of practice, or turn where their calves are lowing, ‘it is a chance that hath happened;’

1 Sam. vi. 9.

but if they go on right, and err not from the way, and neither the lowing of their young, nor their ignorance of the way, have any effect on them, it is quite plain that it is the hand of God that hath visited those cities:”)—when, I say, on these words of their prophets the inhabitants of those cities obeyed and did as they were commanded, God also followed up the counsel of the prophets, showing condescension in that instance also, and counted it not unworthy of Himself to bring to effect the prediction of the prophets, and to make them seem trustworthy in what they had then said. For so the good achieved was greater, in that His very enemies themselves bore witness to the power of God; yea, their own teachers gave their voice concerning Him. And one may see many other such things brought about by God. For what took place with respect to the witch,

1 Sam. xxviii.

is again like this sort of dispensation; which circumstance also you will now be able to explain from what hath been said.

With respect to the star, we have said these things, and yet more perhaps may be said by you; for, it is said, “Give occasion to a wise man, and he will be yet wiser:”

Prov. ix. 9.

but we must now come to the beginning of what hath been read.

5. And what is the beginning? “When Jesus was born in Bethlehem of Judæa, in the days of Herod the king, behold, there came wise men from the east to Jerusalem.” While wise men followed under the auspices of a star, these believed not, with prophets even sounding in their ears. But wherefore doth he mention to us both the time and the place, saying, “in Bethlehem,” and “in the days of Herod the king?” And for what reason doth he add his rank also? His rank, because there was also another Herod, he who slew John: but that was a tetrarch, this a king. And the place likewise, and the time, he puts down, to bring to our remembrance ancient prophecies; whereof one was uttered by Micah, saying, “And thou, Bethlehem, in the land of Judah, art by no means the least among the princes of Judah;”

Micah v. 2.

and the other by the patriarch Jacob, distinctly marking out to us the time, and setting forth the great sign of His coming. For, “A ruler,” saith he, “shall not fail out of Judah, nor a leader out of his loins, until He come for whom it is appointed, and He is the expectation of the Gentiles.”

Gen. xlix. 10.

And this again is worth inquiry, whence it was that they came to entertain such a thought, and who it was that stirred them up to this. For it doth not seem to me to be the work of the star only, but also of God, who moved their soul; which same kind of thing He did also in the case of Cyrus, disposing him to let the Jews go. He did not however so do this as to destroy their free will, since even when He called Paul from above by a voice, He manifested both His own grace and Paul’s obedience.

And wherefore, one may ask, did He not reveal this to all the wise men of the East? Because all would not have believed, but these were better prepared than the rest; since also there were countless nations that perished, but it was to the Ninevites only that the prophet was sent; and there were two thieves on the cross, but one only was saved. See at least the virtue of these men, not only by their coming, but also by their boldness of speech. For so that they may not seem to be a sort of impostors,

ὑποβολιμαοι τινε.

they tell who showed them the way, and the length of their journey; and being come, they had boldness of speech: “for we are come,” that is their statement, “to worship Him:” and they were afraid neither of the people’s anger, nor of the tyranny of the king. Whence to me at least they seem to have been at home also teachers of their countrymen.

So in Op. Imperf. in Matt. Hom. 2. “After their return, they continued serving God more than before, and instructed many by their preaching. And at last, when Thomas had gone into that province, they joined themselves to him and were baptized, and became doers of his word.” This work has been attributed to St. Chrysostom, and seems certainly of the same date with him.

For they who here did not shrink from saying this, much more would they speak boldly in their own country, as having received both the oracle from the angel, and the testimony from the prophet.

6. But “when Herod,” saith the Scripture, “had heard, he was troubled, and all Jerusa lem with him.” Herod naturally, as being king, and afraid both for himself and for his children; but why Jerusalem? Surely the prophets had foretold Him a Saviour, and Benefactor, and a Deliverer from above. Wherefore then was Jerusalem

[Literally, “were they.”—R.]

troubled? From the same feeling which caused them before also to turn away from God when pouring His benefits on them, and to be mindful of the flesh-pots of Egypt, while in the enjoyment of great freedom.

But mark, I pray thee, the accuracy of the prophets. For this selfsame thing also had the prophet foretold from the first,

[ἄνωθεν, “from above.” The word occurs in the previous paragraph, and is probably used here in the same sense.—R.]

saying, “They would be glad, if they had been burnt with fire; for unto us a Child is born, unto us a Son is given.”

Is. ix. 5, 6, LXX. i.e. “They (the enemies of Christ) would rather have been burned, than for this to happen.” The LXX., reading differently from the present Hebrew, seem to construe the passage thus. [The R.V. renders Is. ix. 5 thus: “For all the armor of the armed man in the tumult, and the garments rolled in blood, shall even be for burning, for fuel of fire.” This opposes entirely the interpretation given above (and possibly implied in the LXX.). The rendering of the A.V. is quite obscure, in spite of its verbal splendor.—R.]

But nevertheless, although troubled, they seek not to see what hath happened, neither do they follow the wise men, nor make any particular inquiry; to such a degree were they at once both contentious and careless above all men. For when they had reason rather to pride themselves that the king was born amongst them, and had attracted to Him the land of the Persians, and they were on the point of having all subject to them, as though their affairs had advanced towards improvement, and from the very outset His empire had become so glorious; nevertheless, they do not even for this become better. And yet they were but just delivered from their captivity there; and it was natural for them to think (even if they knew none of those things that are high and mysterious, but formed their judgment from what is present only), “If they thus tremble before our king at His birth, much more when grown up will they fear and obey Him, and our estate will be more glorious than that of the barbarians.”

7. But none of these things thoroughly awakens them, so great was their dullness, and with this their envy also: both which we must with exact care root out of our mind; and he must be more fervent than fire who is to stand in such an array. Wherefore also Christ said, “I am come to send fire on earth, and I would it were already kindled.”

ἤθελον for τ θλωσυγκεκληρωμνην .

in the same lot with it, even so godly tears are a germ of perpetual and unfading joy. In this way the very harlot became more honorable than virgins when seized by this fire. That is, being thoroughly warmed by repentance, she was thenceforth carried out of herself by her longing desire toward Christ; loosing her hair, and drenching with her tears His holy feet, and wiping them with her own tresses, and exhausting the ointment.

[In Homily LXXX. the woman who was “a sinner” is identified with the woman who anointed our Lord at Bethany. The confusion of the persons is wide-spread, and the name of Mary Magdalene has been unwarrantably connected with one or both occasions.—R.]

And all these were outward results, but those wrought in her mind were far more fervent than these; which things God Himself alone beheld. And therefore, every one, when he hears, rejoices with her and takes delight in her good works, and acquits her of every blame. But if we that are evil pass this judgment, consider what sentence she obtained from that God who is a lover of mankind; and how much, even before God’s gifts, her repentance caused her to reap in the way of blessing.

For much as after a violent burst of rain, there is a clear open sky; so likewise when tears are pouring down, a calm arises, and serenity, and the darkness that ensues on our sins quite disappears. And like as by water and the spirit, so by tears and confession are we cleansed the second time; unless we be acting thus for display and vanity: for as to a woman whose tears were of that sort, I should call her justly condemnable, more than if she decked herself out with

[The mss. read κα, for which some editors substitute εν. The better supported reading must be rendered “with both lines and colorings.”—R.]

lines and coloring. For I seek those tears which are shed not for display, but in compunction; those which trickle down secretly and in closets, and in sight of no man, softly and noiselessly; those which arise from a certain depth of mind, those shed in anguish and in sorrow, those which are for God alone; such as were Hannah’s, for “her lips moved,” it is said, “but her voice was not heard;”

1 Sam. i. 13. [The LXX., followed in the text, reads και “and her voice,” etc.—R.]

however, her tears alone uttered a cry more clear than any trumpet. And because of this, God also opened her womb, and made the hard rock a fruitful field.

If thou also weep thus, thou art become a follower of thy Lord. Yea, for He also wept, both over Lazarus, and over the city; and touching Judas He was greatly troubled. And this indeed one may often see Him do, but nowhere laugh, nay, nor smile but a little; no one at least of the evangelists hath mentioned this. Therefore also with regard to Paul, that he wept, that he did so three years night and day,

Acts xx. 31; comp. v. 37.

both he hath said of himself, and others say this of him; but that he laughed, neither hath he said himself anywhere, neither hath so much as one other of the saints, either concerning him, or any other like him; but this is said of Sarah only,

Gen. xviii. 12–15.

when she is blamed, and of the son of Noe, when for a freeman he became a slave.

Gen. ix. 25.

9. And these things I say, not to suppress

ἐκκπτων.

all laughter, but to take away dissipation of mind. For wherefore, I pray thee, art thou luxurious and dissolute, while thou art still liable to such heavy charges, and are to stand at a fearful judgment-seat, and to give a strict account of all that hath been done here? Yes: for we are to give an account both of what we have sinned willingly, and what against our will:—for “whosoever shall deny me,” saith He, “before men, him will I also deny before my Father:”

Matt. x. 33.

—and surely such a denial is against our will; but nevertheless it doth not escape punishment, but of it too we have to give account:—both of what we know, and of what we do not know; “For I know nothing by myself,” saith one, “yet am I not hereby justified:”

1 Cor. iv. 4.

—both for what we have done in ignorance, and what in knowledge; “For I bear them record,” it is said, “that they have a zeal of God, but not according to knowledge;”

Rom. x. 2.

but yet this doth not suffice for an excuse for them. And when writing to the Corinthians also he saith, “For I fear, lest by any means, as the serpent beguiled Eve through his subtlety, so your minds should be corrupted from the simplicity that is in Christ.”

2 Cor. xii. 3. (It is interesting to note that this citation has three readings, followed in the received text, but rejected by recent critics on the authority of the most ancient mss. In one reading the order is that of the ancient mss. against the received text. Still the text of these Homilies may have been edited to conform to the later Syrian N.T. text.—R.]

The things then being so great, for which thou art to give account, dost thou sit laughing and talking wittily, and giving thyself up to luxury? “Why,” one may say, “if I did not so, but mourned, what would be the profit?” Very great indeed; even so great, as it is not possible so much as to set it forth by word. For while, before the temporal tribunals, be thy weeping ever so abundant, thou canst not escape punishment after the sentence; here, on the contrary, shouldest thou only sigh, thou hast annulled the sentence, and hast obtained pardon. Therefore it is that Christ discourses to us much of mourning, and blesses them that mourn, and pronounces them that laugh wretched. For this is not the theatre for laughter, neither did we come together for this intent, that we may give way to immoderate mirth, but that we may groan, and by this groaning inherit a kingdom. But thou, when standing by a king, dost not endure so much as merely to smile; having then the Lord of the angels dwelling in thee, dost thou not stand with trembling, and all due self-restraint, but rather laughest, oftentimes when He is displeased? And dost thou not consider that thou provokest Him in this way more than by thy sins? For God is not wont to turn Himself away so much from them that sin, as from those that are not awestruck after their sin.

But for all this, some are of so senseless a disposition, as even after these words to say, “Nay, far be it from me to weep at any time, but may God grant me to laugh and to play all my days.” And what can be more childish than this mind? For it is not God that grants to play, but the devil. At least hear, what was the portion of them that played. “The people,” it is said, “sat down to eat and drink, and rose up to play.”

1 Cor. x. 7; Exod. xxxii. 6.

Such were they at Sodom, such were they at the time of the deluge. For touching them of Sodom likewise it is said, that “in pride, and in plenty, and in fullness of bread, they waxed wanton.”

Ezek. xvi. 49.

And they who were in Noah’s time, seeing the ark a preparing for so many years, lived on in senseless mirth, forseeing nought of what was coming. For this cause also the flood came and swept them all away, and wrought in that instant the common shipwreck of the world.

Ask not then of God these things, which thou receivest of the devil. For it is God’s part to give a contrite and humbled heart, sober, self-possessed, and awestruck, full of repentance and compunction. These are His gifts, forasmuch as it is also of these things that we are most in need. Yes, for a grievous conflict is at hand, and against the powers unseen is our wrestling; against “the spiritual wickednesses”

Eph. vi. 12.

our fight, “against principalities, against powers” our warfare: and it is well for us, if when we are earnest and sober and thoroughly awakened, we can be able to sustain that savage phalanx. But if we are laughing and sporting, and always taking things easily, even before the conflict, we shall be overthrown by our own remissness.

10. It becometh not us then to be continually laughing, and to be dissolute, and luxurious, but it belongs to those upon the stage, the harlot women, the men that are trimmed for this intent, parasites, and flatterers; not them that are called unto heaven, not them that are enrolled into the city above, not them that bear spiritual arms, but them that are enlisted on the devil’s side. For it is he, yea, it is he, that even made the thing an art, that he might weaken Christ’s soldiers, and soften the nerves of their zeal. For this cause he also built theatres in the cities, and having trained those buffoons, by their pernicious influence he causes that kind of pestilence to light upon the whole city, persuading men to follow those things which Paul bade us flee, “foolish talking and jesting.”

Eph. v. 4.

And what is yet more grievous than these things is the subject of the laughter. For when they that act those absurd things utter any word of blasphemy or filthiness, then many among the more thoughtless laugh and are pleased, applauding in them what they ought to stone them for; and drawing down on their own heads by this amusement the furnace of fire. For they who praise the utterers of such words, it is these above all who induce men so to speak: wherefore they must be more justly accountable for the penalty allotted to these things. For were there no one to be a spectator in such cases, neither would there be one to act; but when they see you forsaking your workshops, and your crafts, and your income from these, and in short everything, for the sake of continuing there, they derive hence a greater forwardness, and exert a greater diligence about these things.

And this I say, not freeing them from reproof, but that ye may learn that it is you chiefly who supply the principle and root of such lawlessness; ye who consume your whole day on these matters, and profanely exhibit the sacred things of marriage, and make an open mock of the great mystery. For not even he who acts these things is so much the offender, as thou art before him; thou who biddest him make a play on these things, or rather who not only biddest him, but art even zealous about it, taking delight, and laughing, and praising what is done, and in every way gaining strength for such workshops of the devil.

Tell me then, with what eyes wilt thou after this look upon thy wife at home, having seen her insulted there? Or how dost thou not blush being put in mind of the partner of thy home, when thou seest nature herself put to an open shame? Nay, tell me not, that what is done is acting; for this acting hath made many adulterers, and subverted many families. And it is for this most especially that I grieve, that what is done doth not so much as seem evil, but there is even applause and clamor, and much laughter, at commission of so foul adultery. What sayest thou? that what is done is acting? Why, for this selfsame reason they must be worthy of ten thousand deaths, that what things all laws command men to flee, they have taken pains to imitate. For if the thing itself be bad, the imitation thereof also is bad. And I do not yet say how many adulterers they make who act these scenes of adultery, how they render the spectators of such things bold and shameless; for nothing is more full of whoredom and boldness than an eye that endures to look at such things.

And thou in a market-place wouldest not choose to see a woman stripped naked, or rather not even in a house, but callest such a thing an outrage. And goest thou up into the theatre, to insult the common nature of men and women, and disgrace thine own eyes? For say not this, that she that is stripped is an harlot; but that the nature is the same, and they are bodies alike, both that of the harlot, and that of the free-woman. For if this be nothing amiss, what is the cause that if thou were to see this done in a market place, thou wouldest both hasten away thyself, and drive thence her who was behaving herself unseemly? Or is it that when we are apart, then such a thing is outrageous, but when we are assembled and all sitting together, it is no longer equally shameful? Nay, this is absurdity and a disgrace, and words of the utmost madness; and it were better to besmear the eyes all over with mud and mire than to be a spectator of such a transgression. For surely mire is not so much an hurt to an eye, as an unchaste sight, and the spectacle of a woman stripped naked. Hear, for example, what it was that caused nakedness at the beginning, and read the occasion of such disgrace. What then did cause nakedness? Our disobedience,

[῾Η᾽ παρακο, “the disobedience,” recorded in Genesis.—R.]

and the devil’s counsel. Thus, from the first, even from the very beginning, this was his contrivance. Yet they were at least ashamed when they were naked, but ye take a pride in it; “having,” according to that saying of the apostle, “your glory in your shame.”

Phil. iii. 19.

How then will thy wife thenceforward look upon thee, when thou art returned from such wickedness? how receive thee? how speak to thee, after thou hast so publicly put to shame the common nature of woman, and art made by such a sight the harlots’ captive and slave?

[It is a long step from the troubled mind of Jerusalem to the denunciation of libidinous play-acting. But the protest has not lost its force, since the modern theatre, and too often the modern novel, is open to the same severe criticism. See Homily VII. 7, 8, for another instance of the same method of application.—R.]

Now if ye grieve at hearing these things, I thank you much, for “who is he that maketh me glad, but he which is made sorry by me?”

2 Cor. ii. 2.

Do not then ever cease to grieve and be vexed for them, for the sorrow that comes of such things will be to you a beginning of a change for the better. For this cause I also have made my language the stronger, that by cutting deeper I might free you from the venom of them that intoxicate you; that I might bring you back to a pure health of soul; which God grant we may all enjoy by all means, and attain unto the rewards laid up for these good deeds; by the grace and love towards man of our Lord Jesus Christ, to whom be glory and dominion forever and ever. Amen.

Homily VII.

Matt. II. 4, 5.

“And when he had gathered all the chief priests and scribes of the people together, he demanded of them where Christ should be born. And they said unto him, in Bethlehem of Judæa.”

Seest thou how all things are done to convict the Jews? how, as long as He was out of their sight, the envy had not yet laid hold of them, and they rehearsed the testimonies of Him with truth; but when they saw the glory that arose from the miracles, a grudging spirit possessed them, and thenceforth they betrayed the truth.

However, the truth was exalted by all things, and strength was the more gathered for it even by its enemies. See for example in this very case, how wonderful and beyond expectation are the results secretly provided for.

οκονομεται .

For both the barbarians and the Jews do the same time alike learn something more of one another, and teach one another. Thus the Jews, for their part, heard from the wise men, that a star also had proclaimed Him in the land of the Persians; the wise men, in their turn, were informed by the Jews that this Man, whom the star proclaimed, prophets also had made known from a long time of old. And the ground

i.e, Their assuming that the Christ should be born at that time.

of their inquiry was made to both an occasion of setting forth clearer and more perfect instruction; and the enemies of the truth are compelled even against their will to read the writings in favor of the truth, and to interpret the prophecy; although not all of it. For having spoken of Bethlehem, and how that out of it He shall come that should rule Israel, they proceed not afterwards to add what follows, out of flattery to the king. And what was this? That “His goings forth are from of old, from everlasting.”

2. “But why,” one may say, “if He was to come from thence, did He live in Nazareth after the birth, and obscure the prophecy?” Nay, He did not obscure it, but unfolded it the more. For the fact, that while His mother had her constant residence in the one place, He was born in the other, shows the thing to have been done by a Divine dispensation.

ἐξ οκονομα.

And for this cause, let me add, neither did He remove from thence straightway after His birth, but abode forty days, giving opportunity to them that were disposed to be inquisitive to examine all things accurately. Because there were in truth many things to move them to such an inquiry, at least if they had been disposed to give heed to them. Thus at the coming of the wise men the whole city was in a flutter,

ἀνεπτρωθη.

and together with the city the king, and the prophet was brought forward, and a court of high authority was summoned; and many other things too were done there, all which Luke relates minutely. Such were what concerns Anna, and Simeon, and Zacharias, and the angels, and the shepherds; all which things were to the attentive sufficient to give hints for ascertaining what had taken place. For if the wise men, who came from Persia, were not ignorant of the place, much more might they, whose abode it was, acquaint themselves with these things.

He manifested Himself then from the beginning by many miracles, but when they would not see, He hid Himself for a while, to be again revealed from another more glorious beginning. For it was no longer the wise men, nor the star, but the Father from above that proclaimed Him at the streams of Jordan; and the Spirit likewise came upon Him, guiding that voice to the head of Him just baptized; and John, with all plainness of speech, cried out everywhere in Judæa, till inhabited and waste country alike were filled with that kind of doctrine; and the witness too of the miracles, and earth, and sea, and the whole creation, uttered in His behalf a distinct voice. But at the time of the birth, just so many things happened as were fitted quietly to mark out Him that was come. Thus, in order that the Jews might not say, “We know not when He was born, nor whereabouts,” both all these events in which the wise men were concerned were brought about by God’s providence, and the rest of the things which we have mentioned; so that they would have no excuse to plead, for not having inquired into that which had come to pass.

But mark also the exactness of the prophecy. For it does not say, “He will abide” in Bethlehem, but “He will come out” thence. So that this too was a subject of prophecy, His being simply born there.

Some of them, however, being past shame, say that these things were spoken of Zerubbabel. But how can they be right? For surely “his goings forth” were not “from of old, from everlasting.”

Micah v. 2.

And how can that suit him which is said at the beginning, “Out of thee shall He come forth:” Zorobabel not having been born in Judæa, but in Babylon, whence also he was called Zorobabel,

St. Jerome, de Nom. Hebr. t. 3, 77, ed. Venet. 1767. “Zorobabel, ‘princeps vel magister Babylonis’, sive ‘aliena translatio,’ vel ‘ortus in Babylone.’”

because he had his origin there? And as many as know the Syrians’ language know what I say.

And together with what hath been said, all the time also since these things is sufficient to establish the testimony. For what saith he? “Thou art not the least among the princes of Judah,” and he adds the cause of the pre-eminence, saying, “out of thee shall He come.” But no one else hath made that place illustrious or eminent, excepting Him alone. For example: since that birth, men come from the ends of the earth to see the manger, and the site of the shed. And this the prophet foretold aloud from the first, saying, “Thou art not the least among the princes of Judah;” that is, among the heads of tribes. By which expression he comprehended even Jerusalem.

i.e. He made Bethlehem so far greater than Jerusalem: because “not the least” seems here equivalent to “the greatest.”

But not even so have they given heed, although the advantage passes on to themselves. Yea, and because of this the prophets at the beginning discourse nowhere so much of His dignity, as touching the benefit which accrued to them by Him. For so, when the Virgin was bearing the child, he saith, “Thou shalt call His name Jesus;”

Matt. i. 21.

and he gives the reason saying, “for He shall save His people from their sins.” And the wise men too said not, “Where is the Son of God?” but “He that is born King of the Jews.” And here again it is not affirmed, “Out of thee shall come forth” the Son of God, but “a Governor, that shall feed my people Israel.”

[The R.V. renders more accurately: “Which shall be shepherd of my people Israel.”—R.]

For it was needful to converse with them at first, setting out in a tone of very exceeding condescension, lest they should be offended; and to preach what related to their salvation in particular, that hereby they might be the rather won over. At any rate, all the testimonies that are first cited, and for which it was the season immediately at the time of the birth, say nothing great, nor lofty concerning Him, nor such as those subsequent to the manifestation of the miracles; for these discourse more distinctly concerning His dignity. For instance, when after many miracles children were singing hymns unto Him, hear what saith the prophet, “Out of the mouth of babes and sucklings Thou hast perfected praise.”

Matt. xxi. 16; Ps. viii. 2.

And again, “I will consider the Heavens, the works of Thy fingers;” which signifies Him to be Maker of the universe. And the testimony too, which was produced after the ascension, manifests His equality with the Father; thus saying, “The Lord said unto my Lord, Sit Thou on my right hand.”

Ps. cx. 1; Acts ii. 34.

And Isaiah too saith, “He that riseth up to rule over the Gentiles, in Him shall the Gentiles trust.”

Isa. xi. 10; Rom. xv. 12. [The latter passage also follows the LXX. The word “trust” should be changed to “hope,” as in R.V., Rom. xv. 12.—R.]

But how saith he that Bethlehem is “not the least among the princes of Judah?” for not in Palestine alone, but in the whole world, the village hath become conspicuous. Why, so far he was speaking to Jews; wherefore also he added, “He shall feed my people Israel.” And yet He fed the whole world; but as I have said, He is fain not to offend as yet, by revealing what He hath to say touching the Gentiles.

But how was it, one may say, that He did not feed the Jewish people? I answer, first, this too is accomplished: for by the term Israel in this place, he figuratively meant such as believed on Him from among the Jews. And Paul interpreting this, saith, “For they are not all Israel, which are of Israel,”

Rom. ix. 6.

but as many as have been born by faith and promise. And if He did not feed them all, this is their own fault and blame. For when they ought to have worshipped with the wise men, and have glorified God that such a time was come, doing away all their sins (for not a word was spoken to them of judgments set, or of accounts to be given, but of a mild and meek Shepherd); they for their part do just the contrary, and are troubled, and make disturbance, and go on continually framing plots without end.

3. “Then Herod, when he had privily called the wise men, inquired of them diligently

[R.V. “learned of them carefully” (ἠκρβωσεν παρ ατν). “Diligently” is from the Vulgate.—R.]

what time the star appeared:”

Matt. ii. 7.

Attempting to slay that which was born,—an act of extreme idiotcy

ἀνοα. [Rendered “folly,” “extreme folly,” etc., below.—R.]

not of madness only; since what had been said and done was enough to have withholden him from any such attempt. For those occurrences were not after the manner of man. A star, I mean, calling the wise men from on high; and barbarians making so long a pilgrimage, to worship Him that lay in swaddling clothes and a manger; and prophets too from of old, proclaiming beforehand all this;—these and all the rest were more than human events: but nevertheless, none of these things restrained him. For such a thing is wickedness. It falls foul of itself, and is ever attempting impossibilities. And mark his utter folly. If on the one hand he believed the prophecy, and accounted it to be unchangeable, it was quite clear that he was attempting impossibilities; if again he disbelieved, and did not expect that those sayings would come to pass, he need not have been in fear and alarm, nor have formed any plot on that behalf. So that in either way his craft was superfluous.

And this too came of the utmost folly, to think that the wise men would make more account of him than of the Child that was born, for the sake of which they had come so long a journey. For if, before they saw, they were so inflamed with longing for Him; after they had seen with their eyes, and been confirmed by the prophecy, how hoped he to persuade them to betray the young Child to him?

Nevertheless, many as were the reasons to withhold him, he made the attempt; and having “privily called the wise men, he inquired of them.”

[ἐπυνθνετο παρ ατν, a paraphrase of the New Testament passage, a trace of which appears in the A.V.—R.]

Because he thought that Jews would be concerned in favor of the Child, and he never could expect that they would fall away unto such madness as to be willing to give up to His enemies their Protector and Saviour, and Him who was come for the deliverance of their nation. On account of this he both calls them privily, and seeks the time not of the Child, but of the star: thereby marking out the object of his chase so as to include far more than it.

ἐκ πολλ τ περιουσα τιθε τ θραμα. Comp. Viger. de Idiotism. Græc. ix. 3, 3. [“Marking his prey out of great superfluity,” is the more literal rendering. The sense seems to be, “including more than was necessary that he might certainly include his prey.”—R.]

For the star, I think, must have appeared a long time before. It was a long time which the wise men had to spend on their journey. In order, therefore, that they might present themselves just after His birth (it being meet for Him to be worshipped in His very swaddling clothes, that the marvellous and strange nature of the thing might appear), the star, a long time before, makes itself visible. Whereas if at the moment of His birth in Palestine, and not before, it had been seen by them in the East, they, consuming a long time in their journey, would not have seen Him in swaddling clothes on their arrival. As to his slaying the children “from two years old and under,” let us not marvel; for his wrath and dread, for the sake of a fuller security, added very much to the time, so that not one might escape.

Having therefore called them, he saith, “Go and search diligently

[“Search out carefully,” R.V. The Greek text of the New Testament is accurately cited.—R.]

for the young Child; and when ye have found Him, bring me word again, that I may come and worship Him also.”

Matt. ii. 8.

Seest thou his extreme folly? Why, if thou sayest these things in sincerity, wherefore dost thou inquire privily? But if intending to plot against Him, how is it thou dost not perceive, that from the fact of their being asked secretly the wise men will be able to perceive thy craft? But as I have already said, a soul taken captive by any wickedness becomes more utterly senseless than any thing.

And he said not, “go and learn concerning the King,” but “concerning the young Child;” for he could not even endure to call Him by the name of His dominion.

4. But the wise men perceive nothing of this, by reason of their exceeding reverence (for they never could have expected that he could have gone on to so great wickedness, and would have attempted to form plots against a dispensation so marvellous): and they depart suspecting none of these things, but from what was in themselves auguring all that would be in the rest of mankind.

“And, lo! the star, which they saw in the east, went before them.”

Matt. ii. 9.

For therefore only was it hidden, that having lost their guide, they might come to be obliged to make inquiry of the Jews, and so the matter might be made evident to all. Since after they have made inquiries, and have had His enemies

Some mss. read “the Jews.”

for informants, it appears to them again. And mark how excellent was the order; how in the first place after the star the people

[δμο. The translation is somewhat obscure, throughout the entire sentence.—R.]

of the Jews receives them, and the king, and these bring in the prophecy to explain what had appeared: how next, after the prophet, an angel again took them up and taught them all things; but for a time they journey from Jerusalem to Bethlehem by the guidance of the star, the star again journeying with them from that place also; that hence too thou mightest learn, that this was not one of the ordinary stars, for there is not so much as one star that hath this nature. And it not merely moved, but “went before them,” drawing and guiding them on in mid-day.

“But what need of this star any more,” one may ask, “when the place was ascertained?” In order that the Child also might be seen. For there was not anything to make Him manifest, since the house was not conspicuous, neither was His mother glorious, or distinguished. There was need then of the star, to set them by the place. Wherefore it re-appears on their coming out of Jerusalem, and stays not, before it hath reached the manger.

And marvel was linked on to marvel; for both were strange things, as well the magi worshipping, as the star going before them; and enough to attract even such as were made all of stone. For if the wise men had said, they had heard prophets say these things, or that angels had discoursed with them in private, they might have been disbelieved; but now, when the vision of the star appeared on high, even they that were exceeding shameless had their mouths stopped.

Moreover, the star, when it stood over the young Child, stayed its course again: which thing itself also was of a greater power than belongs to a star, now to hide itself, now to appear, and having appeared to stand still. Hence they too received an increase of faith. For this cause they rejoiced also, that they had found what they were seeking, that they had proved messengers of truth, that not without fruit had they come so great a journey; so great a longing (so to speak) had they for Christ. For first it came and stood over His very head, showing that what is born is Divine; next standing there, it leads them to worship Him; being not simply barbarians, but the wiser sort amongst them.

Seest thou, with how great fitness the star appeared? Why; because even after the prophecy, and after the interpretation of the chief priests and scribes, they still had their minds turned towards it.

5. Shame upon Marcion, shame upon Paul of Samosata,

Because Marcion denied Christ’s human nature, Paul His Divinity. See Epiph. Hær. 22 and 65.

for refusing to see what those wise men saw,—the forefathers of the Church; for I am not ashamed so to call them. Let Marcion be ashamed, beholding God worshipped in the flesh. Let Paul be ashamed, beholding Him worshipped as not being merely a man. As to His being in the flesh, that first is signified by the swaddling clothes and the manger; as to their not worshipping Him as a mere man, they declare it, by offering Him, at that unripe age, such gifts as were meet to be offered to God. And together with them let the Jews also be ashamed, seeing themselves anticipated by barbarians and magi, whilst they submit not so much as to come after them. For indeed what happened then was a type of the things to come, and from the very beginning it was shown that the Gentiles would anticipate their nation.

“But how was it,” one may ask, “that not at the beginning, but afterwards, He said, ‘Go ye, and make disciples of all nations’”? Because the occurrence was a type, as I said, of the future, and a sort of declaration of it beforehand. For the natural order was that Jews should come unto Him first; but forasmuch as they of their own choice gave up their proper benefit, the order of things was inverted. Since not even in this instance should the wise men have come before the Jews, nor should persons from so great a distance have anticipated those who were settled about the very city, nor should those who had heard nothing have prevented

[That is “preceded;” comp. 1 Thess. iv. 15 (R.V.) where the same Greek word occurs, which is rendered “prevent” in the A.V.—R.]

them that were nurtured in so many prophecies. But because they were exceedingly ignorant of their own blessings, those from Persia anticipate those at Jerusalem. And this indeed is what Paul also saith: “It was necessary that the word of the Lord should first have been spoken to you, but seeing ye have judged yourselves unworthy, lo, we turn to the Gentiles.”

Acts xiii. 46.

For even though before they did not obey, at any rate when they heard it from the wise men, they ought to have made all haste; but they would not. Therefore, while those are slumbering, these run before.

6. Let us then also follow the magi, let us separate ourselves from our barbarian customs, and make our distance therefrom great, that we may see Christ, since they too, had they not been far from their own country, would have missed seeing Him. Let us depart from the things of earth. For so the wise men, while they were in Persia, saw but the star, but after they had departed from Persia, they beheld the Sun of Righteousness. Or rather, they would not have seen so much as the star, unless they had readily risen up from thence. Let us then also rise up; though all men be troubled, let us run to the house of the young Child; though kings, though nations, though tyrants interrupt this our path, let not our desire pass away. For so shall we thoroughly repel all the dangers that beset us. Since these too, except they had seen the young Child, would not have escaped their danger from the king. Before seeing the young Child, fears and dangers and troubles pressed upon them from every side; but after the adoration, it is calm and security; and no longer a star but an angel receives them, having become priests from the act of adoration; for we see that they offered gifts also.

Do thou therefore likewise leave the Jewish people, the troubled city, the blood-thirsty tyrant, the pomp of the world, and hasten to Bethlehem, where is the

Acts xiii. 46.

house of the spiritual Bread.

Bethlehem signifies, in Hebrew, “the house of bread.”

For though thou be a shepherd, and come hither, thou wilt behold the young Child in an inn: though thou be a king, and approach not here, thy purple robe will profit thee nothing; though thou be one of the wise men, this will be no hindrance to thee; only let thy coming be to honor and adore, not to spurn the Son of God; only do this with trembling and joy: for it is possible for both of these to concur in one.

But take heed that thou be not like Herod, and say, “that I may come and worship Him,” and when thou art come, be minded to slay Him. For him do they resemble, who partake of the mysteries unworthily: it being said, that such a one “shall be guilty of the Body and Blood of the Lord.”

1 Cor. xi. 27.

Yes; for they have in themselves the tyrant who is grieved at Christ’s kingdom, him that is more wicked than Herod of old, even Mammon. For he would fain have the dominion, and sends them that are his own to worship in appearance, but slaying while they worship. Let us fear then, lest at any time, while we have the appearance of suppliants and worshippers, we should in deed show forth the contrary.

And let us cast everything out of our hands when we are to worship; though it be gold that we have, let us offer it unto him and not bury it. For if those barbarians then offered it for honor, what will become of thee, not giving even to Him that hath need? If those men journeyed so far to see Him newly born, what sort of excuse wilt thou have, not going out of thy way one alley’s length, that thou mayest visit Him sick or in bonds? And yet when they are sick or in bonds, even our enemies have our pity; thine is denied even to thy Benefactor and Lord. And they offered gold, thou hardly givest bread. They saw the star and were glad, thou, seeing Christ Himself a stranger and naked, art not moved.

For which of you, for Christ’s sake, hath made so long a pilgrimage, you that have received countless benefits, as these barbarians, or rather, these wiser than the wisest philosophers? And why say I, so long a journey? Nay, many of our women are so delicate, that they go not over so much as one crossing of the streets to behold Him on the spiritual manger,

Or, “Spiritual Table.” Savile.

unless they can have mules to draw them. And others being able to walk, yet prefer to their attendance here, some a crowd of worldly business, some the theatres. Whereas the barbarians accomplished so great a journey for His sake, before seeing Him; thou not even after thou hast seen Him dost emulate them, but forsakest Him after seeing Him, and runnest to see the stage player. (For I touch again on the same subjects, as I did also of late.

See Hom. vi. 10.

) And seeing Christ lying in the manger, thou leavest Him, that thou mayest see women on the stage.

7. What thunderbolts do not these things deserve? For tell me, if any one were to lead

[εαγαγεν πηγγελλτο, “were promising to introduce.”—R.]

thee into a palace, and show thee the king on his throne, wouldest thou indeed choose to see the theatre instead of those things? And yet even in the palace there is nothing to gain; but here a spiritual well of fire gushes up out of this table. And thou leavest this, and runnest down to the theatre, to see women swimming, and nature put to open dishonor, leaving Christ sitting by the well? Yes: for now, as of old, He sits down by the well, not discoursing to a Samaritan woman, but to a whole city. Or perchance now too with a Samaritan woman only. For neither now is any one with Him; but some with their bodies only, and some not even with these. But nevertheless, He retires not, but remains, and asks of us to drink, not water, but holiness, for “His holy things He gives unto the holy.”

This expression, Τ για το γοι, “Holy Things for Holy Persons,” is used in the liturgies of St. Clement, St. James, St. Mark, St. Chrysostom, the Ethiopian liturgy, and that of Severus.

For it is not water that He gives us from this fountain, but living blood; and it is indeed a symbol of death, but it is become the cause of life.

But thou, leaving the fountain of blood, the awful cup, goest thy way unto the fountain of the devil, to see a harlot swim, and to suffer shipwreck of the soul. For that water is a sea of lasciviousness, not drowning bodies, but working shipwreck of souls. And whereas she swims with naked body, thou beholding, art sunk into the deep of lasciviousness. For such is the devil’s net; it sinks, not them that go down into the water itself, but them that sit above more than such as wallow therein; and it chokes them more grievously than Pharaoh, who was of old sunk in the sea with his horses and his chariots. And if souls could but be seen, I could show you many floating on these waters, like the bodies of the Egyptians at that time. But what is still more grievous is this, that they even call such utter destruction a delight, and they term the sea of perdition a channel for a pleasure voyage.

ἡδον εριπον.

Yet surely one might easier pass over in safety the Ægean or the Tuscan sea, than this spectacle. For in the first place, through a whole night the devil preoccupies their souls with the expectation of it; then having shown them the expected object, he binds them at once, and makes them captives. For think not, because thou hast not been joined unto the harlot, thou art clean from the sin; for in the purpose of thine heart thou hast done it all. Since if thou be taken by lust, thou hast kindled the flame up higher; if thou feel nothing at what thou seest, thou deservest a heavier charge, for being a scandal to others, by encouraging them in these spectacles, and for polluting thine own eye-sight, and together with thine eye-sight, thy soul.

However, not merely to find fault, come let us devise a mode of correction too. What then will the mode be? I would commit you to your own wives, that they may instruct you. It is true, according to Paul’s law,

1 Cor. xiv. 34, 35.

you ought to be the teachers. But since that order is reversed by sin, and the body has come to be above, and the head beneath, let us even take this way.

But if thou art ashamed to have a woman for thy teacher, fly from sin, and thou wilt quickly be able to mount up on the throne which God hath given thee. Since so long as thou sinnest the Scripture sends thee not to a woman only, but even to things irrational, and those of the viler sort; yea, it is not ashamed to send thee who art honored with reason, as a disciple to the ant.

Prov. vi. 6.

Plainly this is no charge against the Scripture, but against them that so betray their own nobility of race. This then we will do likewise; and for the present we will commit thee to thy wife; but if thou despise her, we will send thee away to the school of the very brutes, and will point out to thee how many birds, fishes, four-footed beasts, and creeping things are found more honorable, and chaster than thou.

If now thou art ashamed, and dost blush at the comparison, mount up to thine own nobility, and fly the sea of hell, and the flood of fire, I mean the pool in the theatre. For this pool introduces to that sea, and kindles that abyss of flame. Since if “he that looketh on a woman to lust after her hath already committed adultery,”

Matt. v. 28.

he who is forced even to see her naked, how doth he not become ten thousandfold a captive? The flood in the days of Noah did not so utterly destroy the race of men as these swimming women drown all that are there with great disgrace. For as to that rain, though it wrought indeed a death of the body, yet did it repress the wickedness of the soul; but this hath the contrary effect; while the bodies remain, it destroys the soul. And ye, when there is a question of precedence, claim to take place of the whole word, forasmuch as our city first crowned itself with the name of Christian;

Acts xi. 26. [More literally. “the name of the Christians,” indicating more directly the reference to the passage in Acts.—R.]

but in the competition of chastity, ye are not ashamed to be behind the rudest cities.

8. “Well,” saith one, “and what dost thou require us to do? to occupy the mountains, and become monks?” Why it is this which makes me sigh, that ye think them alone to be properly concerned with decency and chastity; and yet assuredly Christ made His laws common to all. Thus, when He saith, “if any one look on a woman to lust after her,” He speaks not to the solitary, but to him also that hath a wife; since in fact that mount was at that time filled with all kinds of persons of that description. Form then in thy mind an image of that amphitheatre, and hate thou this, which is the devil’s. Neither do thou condemn the severity of my speech. For I neither “forbid to marry,”

1 Tim. iv. 2.

nor hinder thy taking pleasure; but I would have this be done in chastity, not with shame, and reproach, and imputations without end. I do not make it a law that you are to occupy the mountains and the deserts, but to be good and considerate and chaste, dwelling in the midst of the city. For in fact all our laws are common to the monks also, except marriage; yea rather, even with respect to this, Paul commands us to put ourselves altogether on a level with them; saying, “For the fashion of this world passeth away:” that “they that have wives be as though they had none.”

1 Cor. vii. 31, 29.

“Wherefore” (so he speaks) “I do not bid you take possession of the summits of the mountains; it is true I could wish it, since the cities imitate the things that were done in Sodom; nevertheless, I do not enforce this. Abide, having house and children and wife; only do not insult thy wife, nor put thy children to shame, neither bring into thine house the infection from the theatre.” Hearest thou not Paul saying, “The husband hath not power of his own body, but the wife,”

1 Cor. vii. 4.

and setting down laws common to both? But thou, if thy wife be continually thrusting herself into a public assembly, art severe in blaming her; but thyself, spending whole days on public shows, thou dost not account worthy of blame. Yea, touching thy wife’s modesty thou art so strict as even to go beyond necessity or measure, and not to allow her so much as indispensable absences; but to thyself thou deemest all things lawful. Yet Paul allows thee not, who gives the wife likewise the same authority, for thus he speaks: “Let the husband render unto the wife due honor.”

1 Cor. vii. 3. In our copies of the Greek Testament, and in the mss. of St. Chrysostom, here it is, ενοιαν, not τιμν. But Mr. Field writes τιμν, 1. from internal evidence; 2, from comparison of St. Chrysostom’s own Commentary on this place of St. Paul; and accounts for it by supposing that he quoted from memory, as often, and confused the verse with 1 Peter iii. 7. [The text in 1 Cor. vii. 3, according to most of the best Greek and Latin mss., is τν φειλν (R.V., “her duo”). The text and argument of Chrysostom indicate careless citation. The translator’s note was written before New Testament textual criticism had received any attention from more modern English divines.—R.]

What sort of honor then is this, when thou insultest her in the chiefest things, and givest up her body to harlots (for thy body is hers); when thou bringest tumults and wars into thine house, when thou doest in the market place such things, as being related by thyself to thy wife at home, overwhelm her with shame, and put to shame also thy daughter if present, and more than them, surely, thyself? For thou must necessarily either be silent, or behave thyself so unseemly, that it would be just for thy very servants to be scourged for it. What plea then wilt thou have, I pray thee, beholding, as thou dost, with great eagerness, things which even to name is disgraceful; preferring to all sights these, which even to recount is intolerable?

Now then for a season, in order not to be too burdensome, I will here bring my discourse to an end. But if ye continue in the same courses, I will make the knife sharper, and the cut deeper; and I will not cease, till I have scattered the theatre of the devil, and so purified the assembly of the Church. For in this way we shall both be delivered from the present disgrace, and shall reap the fruit of the life to come, by the grace and love towards man of our Lord Jesus Christ, to whom be glory and might for ever and ever. Amen.

Homily VIII.

Matt. II. 2.

“And when they were come into the house, they saw the young Child with Mary His mother.”

[The entire verse is given in Field’s Greek text; the Homily covers verses 11–15.—R.]

How then saith Luke, that He was lying in the manger? Because at the birth indeed she presently laid Him there (for, as was not unlikely, in that large assemblage for the taxing, they could find no house; which Luke also signifies, by saying, “Because there was no room, she laid Him” there); but afterwards she took Him up, and held Him on her knees. For no sooner was she arrived at Bethlehem than she brought her pangs to an end,

ὠδνα λυσεν. Comp. Acts. ii. 24.

that thou mayest thence also learn the whole dispensation, and that these things were not done at random, or by chance, but that they all were in course of accomplishment, according to some Divine foreknowledge, and prophetic order.

But what was it that induced them to worship? For neither was the Virgin conspicuous, nor the house distinguished, nor was any other of the things which they saw apt to amaze or attract them. Yet they not only worship, but also “open their treasures,” and “offer gifts;” and gifts, not as to a man, but as to God. For the frankincense and the myrrh were a symbol of this. What then was their inducement? That which wrought upon them to set out from home and to come so long a journey; and this was both the star, and the illumination wrought of God in their mind, guiding them by little and little to the more perfect knowledge. For, surely, had it not been so, all that was in sight being ordinary, they would not have shown so great honor. Therefore none of the outward circumstances was great in that instance, but it was a manger, and a shed, and a mother in poor estate; to set before thine eyes, naked and bare, those wise men’s love of wisdom,

φιλοσοφαν .

and to prove to thee, that not as mere man they approached Him, but as a God, and Benefactor. Wherefore neither were they offended by ought of what they saw outwardly, but even worshipped, and brought gifts; gifts not only free from Judaical grossness, in that they sacrificed not sheep and calves, but also coming nigh to the self-devotion of the Church, for it was knowledge and obedience and love that they offered unto Him.

“And being warned of God in a dream that they should not return unto Herod, they departed into their own country another way.”

Matt. ii. 12.

See from this also their faith, how they were not offended, but are docile, and considerate; neither are they troubled, nor reason with themselves, saying, “And yet, if this Child be great, and hath any might, what need of flight, and of a clandestine retreat? and wherefore can it be, that when we have come openly and with boldness, and have stood against so great a people, and against a king’s madness, the angel sends us out of the city as runaways and fugitives?” But none of these things did they either say or think. For this most especially belongs to faith, not to seek an account of what is enjoined, but merely to obey the commandments laid upon us.

2. “And when they were departed, behold, an angel appeareth to Joseph in a dream, saying, Arise, and take the young Child and His mother, and flee into Egypt.”

Matt. ii. 13.

There is something here worth inquiring into, both touching the magi, and touching the Child; for if even they were not troubled, but received all with faith, it is worthy of examination on our part, why they and the young Child are not preserved, continuing there, but they as fugitives go into Persia, He with His mother into Egypt. But what? should He have fallen into the hands of Herod, and having fallen, not have been cut off? Nay, He would not have been thought to have taken flesh upon Him; the greatness of the Economy would not have been believed.

For if, while these things are taking place, and many circumstances are being ordered mysteriously after the manner of men, some have dared to say that His assumption of our flesh

[τ σαρκς.]

is a fable; in what degree of impiety would they not have been wrecked had He done all in a manner becoming His Godhead, and according to His own power?

As to the wise men, He sends them off quickly, at once both commissioning them as teachers to the land of the Persians, and at the same time intercepting the madness of the king, that he might learn that he was attempting things impossible, and might quench his wrath, and desist from this his vain labor. For not alone openly to subdue His enemies, but also to deceive them with ease, is worthy of His power. Thus, for example, He deceived the Egyptians also in the case of the Jews, and having power to transfer their wealth openly into the hands of the Hebrews, He bids them do this secretly and with craft; and this surely, not less than the other miracles, made Him an object of terror to His enemies. At least, they of Ascalon, and all the rest, when they had taken the ark, and being smitten, did after that devise their countrymen not to fight, nor to set themselves against Him, with the other miracles brought this also forward, saying, “Wherefore harden ye your hearts, as Egypt and Pharaoh hardened? when He had mocked them, did He not after that send forth His people, and they departed?”

1 Sam. vi. 6, LXX.

Now this they said, as accounting this fresh one not inferior to those other signs that had been done openly, towards the demonstration of His power, and of His greatness. And the like ensued on this occasion too; a thing sufficient to astonish the tyrant. For consider what it was natural for Herod to feel, and how his very breath would be stopped, deceived as he was by the wise men, and thus laughed to scorn. For what, if he did not become better? It is not His fault, who marvellously ordered all this, but it is the excess of Herod’s madness, not yielding even to those things which had virtue

[το δυναμνοι.]

to have persuaded him, and deterred him from his wickedness, but going on still further, to receive a yet sharper punishment for folly so great.

3. But wherefore, it may be said, is the young Child sent into Egypt? In the first place, the evangelist himself hath mentioned the cause, saying, “That it might be fulfilled, Out of Egypt have I called my Son.” And at the same time beginnings of fair hopes were thenceforth proclaimed before to the world. That is, since Babylon and Egypt, most in the whole earth, were burnt up with the flame of ungodliness, He, signifying from the first that He means to correct and amend both, and inducing men hereby to expect His bounties in regard of the whole world likewise, sent to the one the wise men, the other He Himself visited with His mother.

And besides what I have said, there is another lesson also, which we are hereby taught, tending not slightly to true self-command in us. Of what kind then is it? To look from the beginning for temptations and plots. See, for instance, how this was the case even at once from His swaddling clothes. Thus you see at His birth, first a tyrant raging, then flight ensuing, and departure beyond the border; and for no crime His mother is exiled into the land of the barbarians: that thou, hearing these things (supposing thee thought worthy to minister to any spiritual matter, and then to see thyself suffering incurable ills, and enduring countless dangers), shouldest not be greatly troubled, nor say, “What can this be? yet surely I ought to be crowned and celebrated, and be glorious and illustrious for fulfilling the Lord’s commandment:” but that having this example, thou mightest bear all things nobly, knowing that this especially is the order of all things spiritual, to have everywhere temptations in the same lot with them. See at least how this is the case not only with regard to the mother of the young Child, but also of those barbarians; since they for their part retire secretly in the condition of fugitives; and she again, who had never passed over the threshold of her house, is commanded to undergo so long a journey of affliction, on account of this wonderful birth, and her spiritual travail.

And behold a wonder again. Palestine plots, and Egypt receives and preserves Him that is the object of the plots. For, as it appears, not only in the instance of the sons of the patriarch

i.e., of Jacob.

did types take place, but also in our Lord’s own case. In many instances, we are sure, His doings at that time were prophetic declarations of what was to happen afterwards; as, for example, in the matter of the ass and the colt.

The received mystical interpretation of our Lord’s final entry into Jerusalem represented the ass as the type of the Jewish converts, and the colt, of the Gentile Church. See hereafter, Hom. LXVI., and comp. Origen on St. Matt. t. 16, 15; St. Amb. in Luc. lib. 9, 4–14; St. Just. Mart. Dial. cum. Tryph. c. 53. The interpretation to which St. Chrysostom points of the flight into Egypt, is probably the same with that of St. Hilary on this place. “Joseph is admonished by the angel to take the young child into Egypt: Egypt full of idols, and given to the worship of all kinds of portents for gods. Accordingly, after the persecution by the Jews, and the assent of that profane multitude to His murder, Christ passes over to the nations, sold as they were to the vainest superstitions. He leaves Jewry, and is carried into the world which knows Him not: while Bethlehem, i.e., Judæa, overflows with the blood of martyrs. As to Herod’s rage and his murdering the infants, it is the type of the Jewish people raging against the Christians, under the notion that by the slaughter of the blessed martyrs they may blot out Christ’s name from the faith and profession of all men.” p.613, ed. Ben. Paris, 1693.

4. Now the angel having thus appeared, talks not with Mary, but with Joseph; and what saith he? “Arise, and take the young Child and His mother.” Here, he saith not any more, “thy wife,” but “His mother.” For after that the birth had taken place, and the suspicion was done away, and the husband appeased, thenceforth the angel talks openly, calling neither child nor wife his, but “take the young Child and His mother, and flee into Egypt;” and he mentions the cause of the flight: “For Herod,” saith he, “will seek the young Child’s life.”

Joseph, when he had heard these things, was not offended, nether did he say, “The thing is hard to understand: Didst thou not say just now, that He should save His people?’ and now He saves not even Himself: but we must fly, and go far from home, and be a long time away: the facts are contrary to the promise.” Nay, none of these things doth he say (for the man was faithful): neither is he curious about the time of his return; and this though the angel had put it indefinitely thus: “Be thou there until I tell thee.” But nevertheless, not even at this did he shudder, but submits and obeys, undergoing all the trials with joy.

And this because God, who is full of love to man, did with these hardships mingle things pleasant also; which indeed is His way with regard to all the saints, making neither their dangers nor their refreshment continual, but weaving the life of all righteous men, out of both the one and the other. This very thing He did here also: for consider, Joseph saw the Virgin with child; this cast him into agitation and the utmost trouble, for he was suspecting the damsel of adultery. But straightway the angel was at hand to do away his suspicion, and remove his fears; and seeing the young child born, he reaped the greatest joy. Again, this joy no trifling danger succeeds, the city being troubled, and the king in his madness seeking after Him that was born. But this trouble was again succeeded by another joy; the star, and the adoration of the wise men. Again, after this pleasure, fear and danger; “For Herod,” saith he, “is seeking the young Child’s life,” and He must needs fly and withdraw Himself as any mortal might: the working of miracles not being seasonable as yet. For if from His earliest infancy He had shown forth wonders, He would not have been accounted a Man.

Because of this, let me add, neither is a temple framed at once; but a regular conception takes place, and a time of nine months, and pangs, and a delivery, and giving suck, and silence for so long a space, and He awaits the age proper to manhood; that by all means acceptance might be won for the mystery of His Economy.

“But wherefore then,” one may say, “were even these signs wrought at the beginning?” For His mother’s sake; for the sake of Joseph and of Simeon, who was presently to depart; for the sake of the shepherds and of the wise men; for the sake of the Jews. Since they, had they been willing to mind diligently what was taking place, would from this event also have reaped no small advantage in regard of what was to come.

But if the prophets do not mention what relates to the wise men, be not troubled; for they neither foretold all things, nor were they silent touching all. For as without any warning to see those things coming to pass, would naturally occasion much astonishment and trouble; so also to have been informed of all would dispose the hearer to sleep, and would have left nothing for the evangelists to add.

5. And if the Jews should raise a question touching the prophecy, and say, that the words, “Out of Egypt have I called my Son,” were uttered concerning themselves; we would tell them, This is a law of prophecy, that in many cases much that is spoken of one set of persons is fulfilled in another; of which kind is that which is said touching Simeon and Levi, “I will divide them,” saith He, “in Jacob, and scatter them in Israel.”

Gen. xlix. 7.

And yet not in themselves did this come to pass, but in their descendants; and Noah’s saying again about Canaan, came to pass in the Gibeonites, Canaan’s descendants.

Gen. ix. 25; Josh. ix. 27; 2 Chron. viii. 7–9.

And that concerning Jacob one may see to have so come to pass; for those blessings which say, “Be lord over thy brother, and let thy father’s sons worship thee,”

Gen. xxvii. 19.

had no accomplishment in himself (how could they, he being in fear and trembling, and worshipping his brother over and over again?

Gen. xxxiii. 3.

), but in his offspring they had. The very same may be said in this case also. For which may be called the truer son of God, he that worships a calf, and is joined to Baalpeor

[The reference is to Numb. xxv. 3. But as usual, the LXX. form of the name is cited: βεελφεγρ .—R.]

and sacrifices his sons to devils? or He that is a Son by nature, and honors Him that begat Him? So that, except this man had come, the prophecy would not have received, its due fulfillment. It is worth observing, too, that the evangelist intimates the same by the phrase, “that it might be fulfilled;” implying that it would not have been fulfilled, unless He had come.

And this makes the Virgin also in no common degree glorious and distinguished; that the very thing which was the whole people’s special endowment in the way of praise, she also might thenceforth have for her own. I mean, that whereas they were proud of their coming up from Egypt, and used to boast of it (which indeed the prophet also was hinting at, when he said, “Have I not brought up the strangers from Cappadocia, and the Assyrians from the pit”

Amos ix. 7. “The Philistines from Caphtor, and the Syrians from Kir,” Heb. [The LXX. has το λλοφλυ (here rendered “the strangers”) the usual term for designating “the Philistines.” Comp. 1 and 2 Samuel, passim (in LXX.).—R.]

), He makes this pre-eminence belong to the Virgin likewise.

Rather, however, both the people and the patriarch, going down thither, and coming up thence, were together completing the type of this His return. Thus, as they went down to avoid death by famine, so He death by conspiracy. But whereas they on their arrival were for the time delivered from the famine, this man, when He had gone down, sanctified the whole land, by setting His foot thereon.

At least it is observable how, in the midst of His humiliations, the tokens of His Godhead are disclosed. Thus, first of all, the angel saying, “Flee into Egypt,” did not promise to journey with them, either in their descent or return; intimating that they have a great fellow-traveller, the Child that had been born; such an one as actually changed all things immediately on His appearing, and wrought so that His enemies should minister in many ways to this Economy. Thus magi and barbarians, leaving the superstition of their fathers, are come to worship: thus Augustus ministers to the birth at Bethlehem by the decree for the taxing; Egypt receives and preserves Him, driven from His home, and plotted against, and obtains a sort of first impulse towards her union unto Him; so that when in after-time she should hear Him preached by the apostles, she might have this at least to glory of, as having received Him first. And yet this privilege did belong unto Palestine alone; but the second proved more fervent than the first.

6. And now, shouldest thou come unto the desert of Egypt, thou wilt see this desert become better than any paradise, and ten thousand choirs of angels in human forms, and nations of martyrs, and companies of virgins, and all the devil’s tyranny put down, while Christ’s kingdom shines forth in its brightness. And the mother of poets, and wise men, and magicians,

[σοφν κα μγων. The translator has rendered μγοι sometimes by “wise men,” and sometimes by τ μν κενων, i.e., those things taught by the heathen philosophers of Egypt.—R.]

were but inventions of sottish old women, but the real philosophy, and worthy of heaven, is this, which was declared unto them by the fishermen. And for this very cause, together with their so great exactness in doctrine, they exhibit also by their life that extreme seriousness. For when they have stripped themselves of all that they have, and are crucified to the whole world, they urge their course on again yet farther, using the labor of their body for the nourishment of them that be in need. For neither, because they fast and watch, do they think it meet to be idle by day; but their nights they spend in the holy hymns and in vigils, and their days in prayers, and at the same time in laboring with their own hands imitating the zeal of the apostle.

Acts xx. 34; 1 Thess. ii. 9.

For if he when the whole world was looking unto him for the sake of nourishing them that were in need, both occupied a workshop, and practised a craft, and being thus employed did not so much as sleep by night; how much more, say they, is it meet that we, who have taken up our abode in the wilderness, and have nothing to do with the turmoils in the cities, should use the leisure of our quiet for spiritual labors!

Let us then be ashamed all of us, both they that are rich, and they that are poor, when those having nothing at all but a body only and hands, force their way on and strive eagerly to find thence a supply for the poor; while we, having endless stores within, touch not even our superfluities for these objects. What kind of plea shall we have then, I pray thee? and what sort of excuse?

Yet further consider, how of old these Egyptians were both avaricious, and gluttonous, together with their other vices. For there were the flesh-pots

Ex. xvi. 3.

which the Jews remember; there, the great tyranny of the belly. Nevertheless, having a willing mind, they changed: and having caught fire from Christ, they set off at once on their voyage towards heaven; and though more ardent than the rest of mankind, and more headstrong, both in anger, and in bodily pleasures, they imitate the incorporeal powers in meekness, and in the rest of that freedom from passions which pertains unto self-denial.

7. Now if any man hath been in the country, he knows what I say. But if he have never entered those tabernacles, let him call to mind him who even until now is in the mouths of all men,—him whom, after the apostles, Egypt brought forth,—the blessed and great Antony; and let him put it to himself, “This man, too, was born in the same country with Pharaoh; nevertheless he was not thereby damaged, but both had a divine vision vouchsafed him, and showed forth such a life as the laws of Christ require.” And this any man shall know perfectly, when he hath read the book that contains the history of that man’s life;

In the works of St. Athanasius.

in which also he will perceive much prophecy. I allude to his prediction about those infected with the errors of Arius, and his statement of the mischief that would arise from them; God even then having shown them to him, and sketched out before his eyes all that was coming. A thing which most especially (among the rest) serves to demonstrate the truth, that no person, belonging to the heresies without, hath such a man to mention. But, not to depend on us for this information, look earnestly into what is written in that book, and ye will learn all exactly, and thence be instructed in much self-denial.

And this advice I give, that we not merely peruse what is written there, but that we also emulate it, and make neither place, nor education, nor forefathers’ wickedness an excuse. For if we will take heed to ourselves, none of these things shall be an hindrance to us, since even Abraham had an ungodly father,

Josh. xxiv. 2.

but he inherited not his wickedness; and Hezekiah, Ahaz: yet nevertheless he became dear to God. And Joseph too when in the midst of Egypt, adorned himself with the crowns of temperance; and the Three Children no less in the midst of Babylon, and of the palace, when a table like those at Sybaris was set before them, showed the highest self-denial; and Moses also in Egypt, and Paul in the whole world; but nothing was to any one of these an hindrance in the race of virtue.

Let us then, bearing in mind all these things, put out of the way these our superfluous pleas and excuses, and apply ourselves to those toils which the cause of virtue requires. For thus shall we both attract to ourselves more favor from God, and persuade Him to assist us in our struggles, and we shall obtain the eternal blessings; unto which God grant that we may all attain, by the grace and love towards man of our Lord Jesus Christ, to whom be glory and victory for ever and ever. Amen.

Homily IX.

Matt. II. 16.

“Then Herod, when he saw that he was mocked of the wise men, was exceeding wroth.”

Yet surely it was a case not for anger, but for fear and awe: he ought to have perceived that he was attempting impossible things. But he is not refrained. For when a soul is insensible and incurable, it yields to none of the medicines given by God. See for example this man following up his former efforts,

το προτροι παγωνιζμενον. Comp. Jude 3.

and adding many murders to one, and hurried down the steep any whither. For driven wild by this anger, and envy, as by some demon, he takes account of nothing, but rages even against nature herself, and his anger against the wise men who had mocked him he vents upon the children that had done no wrong: venturing then in Palestine upon a deed akin to the things that had been done in Egypt. For he “sent forth,” it is said, “and slew all the children that were in Bethlehem, and in all the coasts thereof, from two years old and under, according to the time which he had diligently inquired of the wise men.”

Here attend to me carefully. Because many things are uttered by many very idly touching these children, and the course of events is charged with injustice, and some of these express their perplexity about it in a more moderate way, others with more of audaciousness and frenzy. In order then that we may free these of their madness and those of their perplexity, suffer us to discourse a little upon this topic. Plainly, then, if this be their charge, that the children were left to be slain, they should find fault likewise with the slaughter of the soldiers that kept Peter.

Acts xii. 19.

For as here, when the young child had fled, other children are massacred in the place of Him who was sought; even so then, too, Peter having been delivered from his prison and chains by the angel, one of like name with this tyrant, and like temper too, when he had sought him, and found him not, slew instead of him the soldiers that kept him.

“But what is this?” it may be said; “why this is not a solution, but an enhancement of our difficulty.” I know it too, and for this intent I bring forward all such cases, that to all I may adduce one and the same solution. What then is the solution of these things? or what fair account of them can we give? That Christ was not the cause of their slaughter, but the king’s cruelty; as indeed neither was Peter to those others, but the madness of Herod. For if he had seen the wall broken through, or the doors overthrown, he might, perhaps, have had ground to accuse the soldiers that kept the apostle, of neglect; but now when all things continued in due form,

ἐπ σχματο.

and the doors were thrown wide open, and the chains fastened to the hands of them that kept him (for in fact they were bound unto him), he might have inferred from these things (that is, if he had been strictly doing a judge’s office on the matters before him), that the event was not of human power or craft, but of some divine and wonder-working power; he might have adored the doer of these things, instead of waging war with the sentinels. For God had so done all that He did, that so far from exposing the keepers, He was by their means leading the king unto the truth. But if he proved senseless, what signifies to

[τ πρς, “what is that to,” as in following paragraph.—R.]

the skillful Physician of Souls, managing all things to do good, the insubordination of him that is diseased?

And just this one may say in the present case likewise. For, wherefore art thou wroth, O Herod, at bring mocked of the wise men? didst thou not know that the birth was divine? didst thou not summon the chief prices? didst thou not gather together the scribes? did not they, being called, bring the prophet also with them into thy court of judgment, proclaiming these things beforehand from of old? Didst thou not see how the old things agreed with the new? Didst thou not hear that a star also ministered to these men? Didst thou not reverence the zeal of the barbarians? Didst thou not marvel at their boldness? Wast thou not horror-struck at the truth of the prophet? Didst thou not from the former things perceive the very last also? Wherefore didst thou not reason with thyself from all these things, that this event was not of the craft of the wise men, but of a Divine Power, duly dispensing all things? And even if thou wert deceived by the wise men, what is that to

[τ πρς.]

the young children, who have done no wrong?

2. “Yea,” saith one, “Herod thou hast full well deprived of excuse, and proved him blood-thirsty; but thou hast not yet solved the question about the injustice of what took place. For if he did unjustly, wherefore did God permit it?” Now, what should we say to this? That which I do not cease to say continually, in church, in the market-place and everywhere; that which I also wish you carefully to keep in mind, for it is a sort of rule for us, suited to every such perplexity. What then is our rule, and what our saying? That although there be many that injure, yet is there not so much as one that is injured. And in order that the riddle may not disturb you too much, I add the solution too with all speed. I mean, that what we may suffer unjustly from any one, it tells either to the doing away of our sins, God so putting that wrong to our account; or unto the recompense of rewards.

And that what I may say may be clearer, let us conduct our argument in the way of illustration. As thus: suppose a certain servant who owes much money to his master, and then that this servant has been despitefully used by unjust men, and robbed of some of his goods. If then the master, in whose power it was to stay the plunderer and wrong doer, should not indeed restore that same property, but should reckon what was taken away towards what was owed him by his servant, is the servant then injured? By no means. But what if he should repay him even more? Has he not then even gained more than he has lost? Every one, I suppose, perceives it.

Now this same reckoning we are to make in regard of our own sufferings. For as to the fact, that in consideration of what we may suffer wrongfully, we either have sins done away, or receive more glorious crowns, if the amount of our sins be not so great: hear what Paul says concerning him that had committed fornication, “Deliver ye such a one to Satan for the destruction of the flesh, that the spirit may be saved.”

1 Cor. v. 5.

“But what is this?” you may say, “for the discourse was about them that were injured by others, not about them that are corrected by their teachers.” I might answer, that there is no difference;

[Μλιστα μν οδν τ μσον.]

for the question was, whether to suffer evil be not an indignity to the sufferer. But, to bring my argument nearer the very point inquired of; remember David, how, when he saw Shimei at a certain time assailing him, and trampling on his affliction, and pouring on him revilings without end, his captains desiring to slay him, he utterly forbade them, saying, “Let him curse, that the Lord may look upon mine abasement, and that he may requite me good for this cursing this day.”

2 Sam. xvi. 11, 12. [The citation varies from the LXX., and the latter from the Hebrew: comp. R.V. in loco, where the LXX. is represented in the marginal note.—R.]

And in the Psalms too in his chanting, he said, “Consider mine enemies, that they are multiplied, and they hate me with unjust hatred,” and “forgive all my sins.”

Ps. xxv. 18, 17.

And Lazarus again for the same cause enjoyed remission, having in this life suffered innumerable evils. They therefore who are wronged, are not wronged if they bear nobly all that they suffer, yea, rather they gain even more abundantly, whether they be smitten of God, or scourged by the devil.

3. “But what kind of sin had these children,” it may be said, “that they should do it away? for touching those who are of full age, and have been guilty of many negligences, one might with show of reason speak thus: but they who so underwent premature death, what sort of sins did they by their sufferings put away?” Didst thou not hear me say, that though there were no sins, there is a recompense of rewards hereafter for them that suffer ill here? Wherein then were the young children hurt in being slain for such a cause, and borne away speedily into that waveless harbor? “Because,” sayest thou, “they would in many instances have achieved, had they lived, many and great deeds of goodness.” Why, for this cause He lays up for them beforehand no small reward, the ending their lives for such a cause. Besides, if the children were to have been any great persons, He would not have suffered them to be snatched away beforehand. For if they that eventually will live in continual wickedness are endured by Him with so great long-sufferings, much more would He not have suffered these to be so taken off had He foreknown they would accomplish any great things.

And these are the reasons we have to give; yet these are not all; but there are also others more mysterious than these, which He knoweth perfectly, who Himself ordereth these things. Let us then give up unto Him the more perfect understanding of this matter, and apply ourselves to what follows, and in the calamities of others let us learn to bear all things nobly. Yea, for it was no little scene of woe, which then befell Bethlehem, the children were snatched from their mother’s breast, and dragged unto this unjust slaughter.

And if thou art yet faint-hearted, and not equal to controlling thyself in these things, learn the end of him who dared all this, and recover thyself a little. For very quickly was he overtaken by punishment for these things; and he paid the due penalty of such an abominable act, ending his life by a grievous death, and more pitiable than that which he now dared inflict;

See Josephus, A.J. xvii. 6, 5.

suffering also countless additional ills, which ye may know of by perusing Josephus’ account of these events. But, lest we should make our discourse long, and interrupt its continuity, we have not thought it necessary to insert that account in what we are saying.

4. “Then was fulfilled that which was spoken by Jeremy the prophet,

Jer. xxxi. 15.

saying, In Rama was there a voice heard, Rachel weeping for her children, and would not be comforted, because they are not.”

Matt. ii. 17, 18.

Thus having filled the hearer with horror by relating these things: the slaughter so violent and unjust, so extremely cruel and lawless; he comforts him again, by saying, Not from God’s wanting power to prevent it did all this take place, nor from any ignorance of His, but when He both knew it, and foretold it,

[προανακηρττοντο, “proclaiming beforehand,” a technical term of ecclesiastical Greek.—R.]

and that loudly by His prophet. Be not troubled then, neither despond, looking unto His unspeakable providence, which one may most clearly see, alike by what He works, and by what He permits. And this He intimated in another place also, when discoursing to His disciples. I mean where, having forewarned them of the judgment seats, and executions, and of the wars of the world, and of the battle that knows no truce, to uphold their spirit and to comfort them He saith, “Are not two sparrows sold for a farthing? and one of them shall not fall on the ground without your Father which is in Heaven.”

Matt. x. 29.

These things He said, signifying that nothing is done without His knowledge, but while He knows all, yet not in all doth He act. “Be not then troubled,” He saith, “neither be disturbed.” For if He know what ye suffer, and hath power to hinder it, it is quite clear that it is in His providence and care for you that He doth not hinder it. And this we ought to bear in mind in our own temptations also, and great will be the consolation we shall thence receive.

But what, it may be said, hath Rachel to do with Bethlehem? For it saith, “Rachel weeping for her children.” And what hath Rama to do with Rachel? Rachel was the mother of Benjamin, and on his death, they buried her in the horse-course that was near this place.

Gen. xxxv. 19, LXX. and xlviii. 7.

The tomb then being near, and the portion pertaining unto Benjamin her infant (for Rama was of the tribe of Benjamin), from the head of the tribe first, and next from the place of her sepulture, He naturally denominates her young children who were massacred.

[“He calls the young children who were massacred hers,” i.e., Rachel’s.—R.]

Then to show that the wound that befell her was incurable and cruel, He saith, “she would not be comforted because they are not.”

Hence again we are taught this, which I mentioned before, never to be confounded when what is happening is contrary to the promise of God. Behold, for instance, when He was come for the salvation of the people, or rather for the salvation of the world, of what kind were His beginnings. His mother, first, in flight; His birth-place is involved in irremediable calamities, and a murder is perpetrated of all murders the bitterest, and there is lamentation and great mourning, and wailings everywhere. But be not troubled; for He is wont ever to accomplish His own dispensations by their contraries, affording us from thence a very great demonstration of His power.

Thus did He lead on His own disciples also, and prepared them to do all their duty, bringing about things by their contraries, that the marvel might be greater. They, at any rate, being scourged and persecuted, and suffering terrors without end, did in this way get the better of them that were beating and persecuting them.

5. “But when Herod was dead, behold, an angel of the Lord appeareth in a dream to Joseph saying, Arise, and take the young Child and His mother, and go into the land of Israel.”

Matt. ii. 19, 20.

He no more saith “fly,” but “go.” Seest thou again after the temptation refreshment? then after the refreshment danger again? in that he was freed indeed from his banishment, and came back again to his own country; and beheld the murderer of the children brought to the slaughter;

σφαγιασθντα. [“Massacred,” a bold figure of speech.—R.]

but when he hath set foot on his own country, he finds again a remnant of the former perils, the son of the tyrant living, and being king.

But how did Archelaus reign over Judæa, when Pontius Pilate was governor? Herod’s death had recently taken place, and the kingdom had not yet been divided into many parts; but as he had only just ended his life, the son for a while kept possession of the kingdom “in the room of his father Herod;” his brother also bearing this name, which is the reason why the evangelist added, “in the room of his father Herod.”

It may be said, however, “if he was afraid to settle in Judæa on account of Archelaus, he had cause to fear Galilee also on account of Herod.” I answer, By his changing the place, the whole matter was thenceforward thrown into shade; for the whole assault was upon “Bethlehem and the coasts thereof.” Therefore now that the slaughter had taken place, the youth Archelaus had no other thought, but that the whole was come to an end, and that amongst the many, He that was sought had been destroyed. And besides, his father having come to such an end of his life before his eyes, he became for the future more cautious about farther proceedings, and about urging on that course of iniquity.

Joseph therefore comes to Nazareth, partly to avoid the danger, partly also delighting to abide in his native place. To give him the more courage, he receives also an oracle from the angel touching this matter. Luke, however, doth not say that he came there by Divine warning, but that when they had fulfilled all the purification, they returned to Nazareth.

Luke ii. 39.

What then may one say? That Luke is giving an account of the time before the going down to Egypt, when he saith these things. For He would not have brought them down thither before the purification, in order that nothing should be done contrary to the law, but he waited for her to be purified, and to go to Nazareth, and that then they should go down to Egypt. Then, after their return, He bids them go to Nazareth. But before this they were not warned of God to go thither, but yearning after their native place, they did so of their own accord. For since they had gone up for no other cause but on account of the taxing, and had not so much as a place where to stay, when they had fulfilled that for which they had come up, they went down to Nazareth.

[Of this there is no hint in the narrative; it is a harmonistic conjecture, with little to recommend it.—R.]

6. We see here the cause why the angel also, putting them at ease for the future, restores them to their home. And not even this simply, but he adds to it a prophecy, “That it might be fulfilled,” saith he, “which was spoken by the prophets, He shall be called a Nazarene.”

Matt. ii. 23.

And what manner of prophet said this? Be not curious, nor overbusy. For many of the prophetic writings have been lost; and this one may see from the history of the Chronicles.

See 2 Chron. ix. 29, where it is said that certain of the acts of Solomon were written in the book of Nathan the prophet, and in the prophecy of Ahijah the Shilonite; and in the visions of Iddo the Seer against Jeroboam the son of Nebat. See also ibid. xii. 15, and xiii. 22. [The explanation given above is as bold as it is ingenious.—R.]

For being negligent, and continually falling into ungodliness, some they suffered to perish, others they themselves burnt up

[The Oxford edition reads “brought up;” evidently a misprint for “burnt up” (κατκαιον ).—R.]

and cut to pieces. The latter fact Jeremiah relates;

Jer. xxxvi. 23.

the former, he who composed the fourth book of Kings, saying, that after

2 Kings xxii. 8, etc.

a long time the book of Deuteronomy was hardly found, buried somewhere and lost. But if, when there was no barbarian there, they so betrayed their books, much more when the barbarians had overrun them. For as to the fact, that the prophet had foretold it, the apostles themselves in many places call Him a Nazarene.

See Acts iii. 22, iii. 6, iv. 10, vi. 14, etc.

“Was not this then,” one may say, “casting a shade over the prophecy touching Bethlehem?” By no means: rather this very fact was sure greatly to stir up men, and to awaken them to the search of what was said of Him. Thus, for example, Nathanael too enters on the inquiry concerning Him, saying, “Can there any good thing come out of Nazareth?”

John i. 46.

For the place was of little esteem; or rather not that place only, but also the whole district of Galilee. Therefore the Pharisees said, “Search and look, for out of Galilee ariseth no prophet.”

John vii. 52. [R.V. text: “Search, and see that out of Galilee ariseth no prophet.”—R.]

Nevertheless, He is not ashamed to be named even from thence, signifying that He needs not ought of the things of men; and His disciples also He choses out of Galilee; everywhere cutting off the pretexts of them who are disposed to be remiss, and giving tokens that we have no need of outward things, if we practise virtue. For this cause He doth not choose for Himself so much as a house; for “the Son of Man,” saith He, “hath not where to lay His head;”

Matt. viii. 20.

and when Herod is plotting against Him, He fleeth, and at His birth is laid in a manger, and abides in an inn, and takes a mother of low estate; teaching us to think no such thing a disgrace, and from the first outset trampling under foot the haughtiness of man, and bidding us give ourselves up to virtue only.

7. For why dost thou pride thyself on thy country, when I am commanding thee to be a stranger to the whole world? (so He speaks); when thou hast leave to become such as that all the universe shall not be worthy of thee? For these things are so utterly contemptible, that they are not thought worthy of any consideration even amongst the philosophers of the Greeks, but are called Externals, and occupy the lowest place.

“But yet Paul,” one may say, “allows them, saying on this wise, ‘As touching the election, they are beloved for the fathers’ sake.’”

Rom. xi. 28. [The Oxford edition reads: “for the Fathers sake;” a misprint, conveying an incorrect sense.—R.]

But tell me, when, and of what things was he discoursing, and to whom? Why, to those of Gentile origin, who were puffing themselves up on their faith, and exalting themselves against the Jews, and so breaking them off the more: to quell the swelling pride of the one, and to win over the others, and thoroughly excite them to the same emulation. For when he is speaking of those noble and great men, hear how he saith, “They that say these things, show plainly that they seek a country; and truly if they had been mindful of that from whence they came out, they might have had opportunity to have returned: but now they desire another, a better country.”

Heb. xi. 14, 15.

And again, “These all died in faith, not having obtained the promises, but having seen them afar off, and embraced them.”

Heb. xi. 13. [R.V., more correctly: “having seen them and greeted them from afar.”—R.]

And John too said unto those that were coming to him, “Think not to say, We have Abraham to our father.”

Matt. iii. 9.

And Paul again, “For they are not all Israel, which are of Israel; neither they, which are the children of the flesh, are they the children of God.”

Rom. ix. 6–8.

For what were the sons of Samuel advantaged, tell me, by their father’s nobleness, when they were not heirs of their father’s virtue? And what profit had Moses’ sons, not having emulated his perfection?

[ἀκρβειαν, “strictness.”—R.]

Therefore neither did they inherit the dominion; but whilst they enrolled him as their father, the rule of the people passed away to another, to him who had become his son in the way of virtue. And what harm was it to Timothy, that he was of a Greek father? Or what on the other hand again was Noah’s son profited by the virtue of his father, when he became a slave instead of free? Seest thou, how little the nobleness of a father avails his children in the way of advocacy?

[προστασαν, “advancement.”—R.]

For the wickedness of Ham’s disposition overcame the laws of nature, and cast him not only out of the nobility which he had in respect of his father, but also out of his free estate. And what of Esau? Was he not son of Isaac, and had he not his father to stand his friend? Yea, his father too endeavored and desired that he should partake of the blessings, and he himself for the sake of this did all that was commanded him. Nevertheless, because he was untoward,

σκαο.

none of these things profited him; but although he was by birth fist, and had his father on his side doing everything for this object, yet not having God with him, he lost all.

But why do I speak of men? The Jews were sons of God, and gained nothing by this their high birth. Now if a man, having become a son of God, but failing to show forth an excellency meet for this noble birth, is even punished the more abundantly; why dost thou bring me forward the nobleness of ancestors remote or near? For not under the old covenant

[τ παλαι, without a substantive, the technical term in ecclesiastical Greek for the Old Testament.—R.]

only, but even under the new, one may find this rule to have held. For “as many as received Him,” it is said “to them gave He power to become the sons of God.”

John i. 12.

And yet many of these children Paul hath affirmed to be nothing profited by their father; “For if ye be circumcised,” saith he, “Christ shall profit you nothing.”

Gal. v. 2.

And if Christ be no help to those who will not take heed to themselves, how shall a man stand up in their behalf?

8. Let us not therefore pride ourselves either on high birth, or on wealth, but rather despise them who are so minded: neither let us be dejected at poverty. But let us seek that wealth, which consists in good works; let us flee that poverty, which causes men to be in wickedness, by reason of which also that rich man was poor;

Luke xvi. 24.

wherefore he had not at his command so much as a drop of water, and that, although he made much entreaty. Whereas, who can be so poor amongst us,

The words in italics are omitted in several mss. [In four mss and two versions the clause is wanting; see note at close of this Homily.—R.]

as to want water enough even for comfort? There is none such. For even they that are pining with extreme hunger, may have the comfort of a drop of water; and not of a drop only, but of refreshment too far more abundant. Not so that rich man, but he was poor even to this degree: and what was yet more grievous, he could not so much as soothe his poverty from any source. Why then do we gape after riches, since they bring us not into Heaven?

For tell me, if any king among those upon earth had said, It is impossible for him that is rich to be distinguished at court, or to enjoy any honor; would ye not have thrown away every one his riches with contempt? So then, if they cast us out from such honor as is in the palaces below, they shall be worthy of all contempt: but, when the King of Heaven is day by day crying aloud and saying, “It is hard with them, to set foot on that sacred threshold;” shall we not give up all, and withdraw from our possessions, that with boldness we may enter into the kingdom? And of what consideration are we worthy, who are at great pains to encompass ourselves with the things that obstruct our way thither; and to hide them not only in chests, but even in the earth, when we might entrust them to the guard of the very Heavens? Since now surely thou art doing the same, as if any husbandman, having gotten wheat wherewith to sow a rich land, was to leave the land alone, and bury all the wheat in a pit, so as neither to enjoy it himself, nor for the wheat to come to ought, but decay and waste. But what is their common plea, when we accuse them of these things? It gives no little comfort, say they, to know that all is laid up for us in safety at home. Nay, rather not to know of its being laid up is a comfort. For even if thou art not afraid of famine, yet other more grievous things, on account of this store, must needs be a terror to thee: deaths, wars, plots laid against thee. And if a famine should ever befall us, the people again, constrained by the belly, takes weapon in hand against thy house. Or rather, in so doing, thou art first of all bringing famine into our cities, and next thou art forming for thine own house this gulf, more grievous than famine. For by stress of famine I know not any who have come to a speedy end; there being in fact many means in many quarters which may be devised to assuage that evil: but for possessions and riches, and the pursuits connected with them, I can show many to have come by their ruin, some in secret, some openly. And with many such instances the highways abound, with many the courts of law, and the market-places. But why speak I of the highways, the courts of law and the market-places? Why, the very sea thou mayest behold filled with their blood. For not over the land only, as it seems, hath this tyranny prevailed, but over the ocean also hath walked in festal procession with great excess. And one makes a voyage for gold, another, again, is stabbed for the same; and the same tyrannical power hath made one a merchant, the other a murderer.

What then can be less trustworthy than Mammon, seeing that for his sake one travels, and ventures, and is slain? “But who,” it is said, “will pity a charmer that is bitten with a serpent?”

Ecclus. xii. 13.

For we ought, knowing its cruel tyranny, to flee that slavery, and destroy that grievous longing. “But how,” saith one, “is this possible?” By introducing another longing, the longing for Heaven. Since he that desires the kingdom will laugh covetousness to scorn; he that is become Christ’s slave is no slave of mammon, but rather his lord; for him that flieth from him, he is wont to follow, and to fly from him that pursues. He honors not so much his pursuer as his despiser; no one doth he so laugh to scorn, as them that desire him; nor doth he only laugh them to scorn, but wraps round them also innumerable bonds.

Be it ours then, however late, to loose these grievous chains. Why bring thy reasonable soul into bondage to brute matter, to the mother of those untold evils? But, oh the absurdity! that while we are warring against it in words, it makes war with us by deeds, and leads and carries us everywhere about, insulting us as purchased with money, and meet for the lash; and what can be more disgraceful and dishonorable than this?

Again: if we do not get the better of senseless forms of matter, how shall we have the advantage of the incorporeal powers? If we despise not vile earth and abject stones, how shall we bring into subjection the principalities and authorities? How shall we practise temperance? I mean, if silver dazzle and overpower us, when shall we be able to hurry by a fair face? For, in fact, some are so sold under this tyranny, as be moved somehow even at the mere show of the gold, and in playfulness to say, that the very eyes are the better for a gold coin coming in sight. But make not such jests, whoever thou art;

[ἄνθρωπε.]

for nothing so injures the eyes, both those of the body and those of the soul, as the lust of these things. For instance; it was this grievous longing that put out the lamps of those virgins, and cast them out of the bride chamber. This sight, which (as thou saidst) “doeth good to the eyes,” suffered not the wretched Judas to hearken unto the Lord’s voice, but led him even to the halter, made him burst asunder in the midst; and, after all that, conducted him on to hell.

What then can be more lawless than this? what more horrible? I do not mean the substance of riches, but the unseasonable and frantic desire of them? Why, it even drops human gore, and looks murder, and is fiercer than any wild beast, tearing in pieces them that fall in its way, and what is much worse, it suffers them not even to have any sense of being so mangled. For reason would that those who are so treated should stretch forth their hand to them that pass by, and call them to their assistance, but these are even thankful for such rendings of their flesh, than which what can be more wretched?

Let us then, bearing in mind all these things, flee the incurable disease; let us heal the wounds it hath made, and withdraw ourselves from such a pest: in order that both here we may live a secure and untroubled life, and attain to the future treasure; unto which God grant that we may all attain,

Om. in one or two mss. [The clause in brackets is wanting in four mss. and in two versions; the identical authorities which omit the clause in sec. 8. The Oxford editor estimates the facts differently in the two instances, without any adequate reason.—R.]

by the grace and love towards man of our Lord Jesus Christ, with whom unto the Father together with the Holy Ghost be glory, might, honor, now and ever, and world without end. Amen.

Homily X.

Matt. III. 1, 2.

“In those days cometh John the Baptist, preaching in the wilderness of Judæa, and saying, Repent ye: for the kingdom of Heaven is at hand.”

How “in those days”? For not then, surely, when He was a child, and came to Nazareth, but thirty years after, John cometh; as Luke also testifies. How then is it said, “in those days”? The Scripture is always wont to use this manner of speech, not only when it is mentioning what occurs in the time immediately after, but also of things which are to come to pass many years later. Thus also, for example, when His disciples came unto Him as He sat on the Mount of Olives, and sought to learn about His coming, and the taking of Jerusalem:

Matt. xxiv. 3.

and yet ye know how great is the interval between those several periods. I mean, that having spoken of the subversion of the mother city, and completed His discourse on that subject, and being about to pass to that on the consummation, he inserted, “Then shall these things also come to pass;”

Matt. xxiv. 23.

not bringing together the times by the word then, but indicating that time only in which these things were to happen. And this sort of thing he doth now also, saying, “In those days.” For this is not put to signify the days that come immediately after, but those in which these things were to take place, which he was preparing to relate.

“But why was it after thirty years,” it may be said, “that Jesus came unto His baptism”? After this baptism He was thenceforth to do away with the law: wherefore even until this age, which admits of all sins, He continues fulfilling it all; that no one might say, that because He Himself could not fulfill it, He did it away. For neither do all passions assail us at all times; but while in the first age of life there is much thoughtlessness and timidity, in that which comes after it, pleasure is more vehement, and after this again the desire of wealth. For this cause he awaits the fullness of His adult age, and throughout it all fulfills the law, and so comes to His baptism, adding it as something which follows upon the complete keeping of all the other commandments.

To prove that this was to Him the last good work of those enjoined by the law, hear His own words: “For thus it becometh us to fulfill all righteousness.”

Matt. iii. 15.

Now what He saith is like this: “We have performed all the duties of the law, we have not transgressed so much as one commandment. Since therefore this only remains, this too must be added, and so shall we “fulfill all righteousness.” For He here calls by the name of “righteousness” the full performance of all the commandments.

2. Now that on this account Christ came to His baptism, is from this evident. But wherefore was this baptism devised for Him? For that not of himself did the son of Zacharias proceed to this, but of God who moved him,—this Luke also declares, when he saith, “The word of the Lord came unto him,”

Luke iii. 2.

that is, His commandment. And he himself too saith, “He that sent me to baptize with water, the same said to me, upon whom thou shalt see the Spirit descending like a dove, and remaining on Him, the same is He which baptizeth with the Holy Ghost.”

John i. 33.

Wherefore then was he sent to baptize? The Baptist again makes this also plain to us, saying, “I knew Him not, but that He should be made manifest to Israel, therefore am I come baptizing with water.”

John i. 31.

And if this was the only cause, how saith Luke, that “he came into the country about Jordan, preaching the baptism of repentance for the remission of sins?”

Luke iii. 3.

And yet it had not remission, but this gift pertained unto the baptism that was given afterwards; for in this “we are buried with Him,”

Col. ii. 12; Rom. vi. 4.

and our old man was then crucified with Him, and before the cross there doth not appear remission anywhere; for everywhere this is imputed to His blood. And Paul too saith, “But ye are washed, but ye are sanctified,” not by the baptism of John, but “in the name of our Lord Jesus Christ, and by the Spirit of our God.”

1 Cor. vi. 11.

And elsewhere too he saith, “John verily preached a baptism of repentance,” (he saith not “of remission,”) “that they should believe on Him that should come after him.”

Acts xix. 4.

For when the sacrifice was not yet offered, neither had the spirit yet come down, nor sin was put away, nor the enmity removed, nor the curse destroyed; how was remission to take place?

What means then, “for the remission of sins?”

The Jews were senseless, and had never any feeling of their own sins, but while they were justly accountable for the worst evils, they were justifying themselves in every respect; and this more than anything caused their destruction, and led them away from the faith. This, for example, Paul himself was laying to their charge, when he said, that “they being ignorant of God’s righteousness, and going about

[ζητοντε, “seeking,” R.V.]

to establish their own, had not submitted themselves unto the righteousness of God.”

Rom. x. 3.

And again: “What shall we say then? That the Gentiles, which followed not after righteousness, have attained

κατλαβε [R.V., “attained.”]

to righteousness; but Israel, which followed after the law of righteousness, hath not attained

ἔφθασε [R.V., “did not arrive.”]

unto the law of righteousness. Wherefore? Because they sought it not by faith, but as it were by works.”

Rom. ix. 30–32. [See R.V. The text of Chrysostom follows one of the readings accepted by the Revisers, omitting νμου at the close of the citation; but it inserts δικαιοσνη (with Rec.) a second time in verse 31.—R.]

Since therefore this was the cause of their evils, John cometh, doing nothing else but bringing them to a sense of their own sins. This, among other things, his very garb declared, being that of repentance and confession. This was indicated also by what he preached, for nothing else did he say, but “bring forth fruits meet for repentance.”

Matt. iii. 8.

Forasmuch then as their not condemning their own sins, as Paul also hath explained, made them start off from Christ, while their coming to a sense thereof would set them upon longing to seek after their Redeemer, and to desire remission; this John came to bring about, and to persuade them to repent, not in order that they might be punished, but that having become by repentance more humble, and condemning themselves, they might hasten to receive remission.

But let us see how exactly he hath expressed it; how, having said, that he “came preaching the baptism of repentance in the wilderness of Judæa,” he adds, “for remission,” as though he said, For this end he exhorted them to confess and repent of their sins; not that they should be punished, but that they might more easily receive the subsequent remission. For had they not condemned themselves, they could not have sought after His grace; and not seeking, they could not have obtained remission.

Thus that baptism led the way for this; wherefore also he said, that “they should believe on Him which should come after him;”

Acts xix. 4.

together with that which hath been mentioned setting forth this other cause of His baptism. For neither would it have been as much for him to have gone about to their houses, and to have led Christ around, taking Him by the hand, and to have said, “Believe in This Man;” as for that blessed voice to be uttered, and all those other things performed in the presence and sight of all.

On account of this He cometh to the baptism. Since in fact both the credit of him that was baptizing, and the purport of the thing itself,

ἡ το πργματο πθεσι.

was attracting the whole city, and calling it unto Jordan; and it became a great spectacle.

θατρον.

Therefore he humbles them also when they are come, and persuades them to have no high fancies about themselves; showing them liable to the utmost evils, unless they would repent, and leaving their forefathers, and all vaunting in them, would receive Him that was coming.

Because in fact the things concerning Christ had been up to that time veiled, and many thought He was dead, owing to the massacre which took place at Bethlehem. For though at twelve years old He discovered Himself, yet did He also quickly veil Himself again. And for this cause there was need of that splendid exordium and of a loftier beginning. Wherefore also then for the first time he with clear voice proclaims things which the Jews had never heard, neither from prophets, nor from any besides; making mention of Heaven, and of the kingdom there, and no longer saying anything touching the earth.

But by the kingdom in this place he means His former and His last advent.

3. “But what is this to the Jews?” one may say, “for they know not even what thou sayest.” “Why, for this cause,” saith he, “do I so speak, in order that being roused by the obscurity of my words, they may proceed to seek Him, whom I preach.” In point of fact, he so excited them with good hopes when they came near, that even many publicans and soldiers inquired what they should do, and how they should direct their own life; which was a sign of being thenceforth set free from all worldly things, and of looking to other greater objects, and of foreboding

ὀνειροπολεν .

things to come. Yea, for all, both the sights and the words of that time, led them unto lofty thoughts.

Conceive, for example, how great a thing it was to see a man after thirty years coming down from the wilderness, being the son of a chief priest, who had never known the common wants of men, and was on every account venerable, and had Isaiah with him. For he too was present proclaiming him, and saying, “This is he who I said should come crying, and preaching throughout the whole wilderness with a clear voice.” For so great was the earnestness of the prophets touching these things, that not their own Lord only, but him also who was to minister unto Him, they proclaimed a long time beforehand, and they not only mentioned him, but the place too in which he was to abide, and the manner of the doctrine which he had to teach when he came, and the good effect that was produced by him.

See, at least, how both the prophet and the Baptist go upon the same ideas, although not upon the same words.

Thus the prophet saith that he shall come saying, “Prepare ye the way of the Lord, make his paths straight.”

Is. xl. 3.

And he himself when he was come said, “Bring forth fruits meet for repentance,”

Matt. iii. 8.

which corresponds with, “Prepare ye the way of the Lord.” Seest thou that both by the words of the prophet, and by his own preaching, this one thing is manifested alone; that he was come, making a way and preparing beforehand, not bestowing the gift, which was the remission, but ordering in good time the souls of such as should receive the God of all?

But Luke expresses somewhat further: not repeating the exordium, and so passing on, but setting down likewise all the prophecy. “For every valley,” saith he, “shall be filled; and every mountain and hill shall be brought low; and the crooked shall be made straight, and the rough ways smooth; and all flesh shall see the salvation of God.”

Luke iii. 5, 6.

Dost thou perceive how the prophet hath anticipated all by his words; the concourse of the people, the change of things for the better, the easiness of that which was preached, the first cause of all that was occurring, even if he hath expressed it rather as in figure, it being in truth a prophecy which he was uttering? Thus, when he saith, “Every valley shall be filled, and every mountain and hill shall be brought low, and the rough ways shall be made smooth;” he is signifying the exaltation of the lowly, the humiliation of the self-willed, the hardness of the law changed into easiness of faith. For it is no longer toils and labors, saith he, but grace, and forgiveness of sins, affording great facility of salvation. Next he states the cause of these things, saying, “All flesh shall see the salvation of God;” no longer Jews and proselytes only, but also all earth and sea, and the whole race of men. Because by “the crooked things” he signified our whole corrupt life, publicans, harlots, robbers, magicians, as many as having been perverted before afterwards walked in the right way: much as He Himself likewise said, “publicans and harlots go into the kingdom of God before you,”

Matt. xxi. 31.

because they believed. And in other words also again the prophet declared the self-same thing, thus saying, “Then wolves and lambs shall feed together.”

Isa. xi. 6.

For like as here by the hills and valleys, he meant that incongruities of character

τ νμαλον το θου.

are blended into one and the same evenness of self-restraint, so also there, by the characters of the brute animals indicating the different dispositions of men, he again spoke of their being linked in one and the same harmony of godliness. Here also, as before, stating the cause. That cause is, “There shall be He that riseth to reign over the Gentiles, in Him shall the Gentiles trust:”

Isa. xi. 10; see also Rom. xv. 12. [“Hope” instead of “trust;” see foot-note on Hom. vii. 2, p. 45.—R.]

much the same as here too he said, “All flesh shall see the salvation of God,” everywhere declaring that the power and knowledge of these our Gospels would be poured out to the ends of the world, converting the human race, from a brutish disposition and a fierce temper to something very gentle and mild.

4. “And the same John had his raiment of camel’s hair, and a leathern girdle about his loins.”

Matt. iii. 4.

Observe, how the prophets foretold some things, others they left to the evangelists. Wherefore also Matthew both sets down the prophecies, and adds his own part, not accounting even this superfluous, to speak of the dress of the righteous man.

For indeed it was a marvellous and strange thing to behold so great austerity in a human frame: which thing also particularly attracted the Jews, seeing in him the great Elijah, and guided by what they then beheld, to the memory of that blessed man; or rather, even to a greater astonishment. For the one indeed was brought up in cities and in houses, the other dwelt entirely in the wilderness from his very swaddling clothes. For it became the forerunner of Him who was to put away all the ancient ills, the labor, for example, the curse, the sorrow, the sweat; himself also to have certain tokens of such a gift, and to come at once to be above that condemnation. Thus he neither ploughed land, nor opened furrow, he ate not his bread by the sweat of his face, but his table was hastily supplied, and his clothing more easily furnished than his table, and his lodging yet less troublesome than his clothing. For he needed neither roof, nor bed, nor table, nor any other of these things, but a kind of angel’s life in this our flesh did he exhibit. For this cause his very garment was of hair, that by his dress he might instruct men to separate themselves from all things human, and to have nothing in common with the earth, but to hasten back to their earlier nobleness, wherein Adam was before he wanted garments or robe. Thus that garb bore tokens of nothing less than a kingdom, and of repentance.

And do not say to me, “Whence had he a garment of hair and a girdle, dwelling as he did in the wilderness?” For if thou art to make a difficulty of this, thou wilt also inquire into more things besides; how in the winters, and how in the heats of summer, he continued in the wilderness, and this with a delicate body, and at an immature age? how the nature of his infant flesh endured such great inconstancy of weather, and a diet so uncommon, and all the other hardships arising from the wilderness?

Where now are the philosophers of the Greeks, who at random and for nought emu lated the shamelessness of the Cynics (for what is the profit of being shut up in a tub, and afterwards running into such wantonness)? they who encompassed themselves with rings and cups, and men servants and maid servants, and with much pomp besides, falling into either extreme. But this man was not so; but he dwelt in the wilderness as in Heaven, showing forth all strictness of self-restraint. And from thence, like some angel from Heaven, he went down unto the cities, being a champion of godliness, and a crowned victor over the world, and a philosopher of that philosophy which is worthy of the heavens. And these things were, when sin was not yet put away, when the law had not yet ceased, when death was not yet bound, when the brazen gates were not yet broken up, but while the ancient polity still was in force.

Such is the nature of a noble and thoroughly vigilant soul, for it is everywhere springing forward, and passing beyond the limits set to it; as Paul

As in refusing to be supported (in several cases) by those to whom he preached the gospel. See his account of his views in so doing, 1 Cor. ix., especially towards the end of the chapter.

also did with respect to the new polity.

But why, it may be asked, did he use a girdle with his raiment? This was customary with them of old time, before men passed into this soft and loose kind of dress. Thus, for instance, both Peter

John xxi. 7.

appears to have been “girded,” and Paul; for it saith, “the man that owneth this girdle.”

Acts xxi. 11.

And Elijah

2 Kings i. 8.

too was thus arrayed, and every one of the saints, because they were at work continually, laboring, and busying themselves either in journeyings, or about some other necessary matter; and not for this cause only, but also with a view of trampling under foot all ornaments, and practising all austerity. This very kind of thing accordingly Christ declares to be the greatest praise of virtue, thus saying, “What went ye out for to see? a man clothed in soft raiment? behold, they that wear soft clothing are in king’s houses.”

Matt. xi. 8.

But if he, who was so pure, and more glorious than the heaven, and above all prophets, than whom none greater was born, and who had such great boldness of speech, thus exercised himself in austerity, scorning so exceedingly all dissolute delicacy, and training himself to this hard life; what excuse shall we have, who after so great a benefit, and the unnumbered burdens of our sins, do not show forth so much as the least part of his penance,

ἐξομολογσεω .

but are drinking and surfeiting, and smelling of perfumes, and in no better trim than the harlot women on the stage, and are by all means softening ourselves, and making ourselves an easy prey to the devil?

[τ διαβλ. The Oxford edition has “the devils,” but this is misleading, since it suggests a reference to “demons.” Probably the plural is a misprint.—R.]

5. “Then went out to him all Judea, and Jerusalem, and all the region round about Jordan, and were baptized of him, confessing their sins.”

Matt. iii. 5, 6.

Seest thou how great power was in the coming of the prophet? how he stirred up all the people; how he led them to a consideration of their own sins? For it was indeed worthy of wonder to behold him in human form showing forth such things and using so great freedom of speech, and rising up in condemnation of all as children, and having his great grace beaming out from his countenance. And, moreover, the appearance of a prophet after the great interval of time contributed to their amazement, because the gift had failed them, and returned to them after a long time. And the nature of his preaching too was strange and unusual. For they heard of none of those things to which they were accustomed; such as wars and battles and victories below, and famine and pestilence, and Babylonians and Persians, and the taking of the city, and the other things with which they were familiar, but of Heaven and of the kingdom there, and of the punishment in hell. And it was for this cause, let me add, that although they that committed revolt in the wilderness, those in the company of Judas, and of Theudas,

Acts v. 36, 37.

had been all of them slain no great while before, yet they were not the more backward to go out thither. For neither was it for the same objects that he summoned them, as for dominion, or revolt, or revolution; but in order to lead them by the hand to the kingdom on high. Wherefore neither did he keep them in the wilderness to take them about with him, but baptizing them, and teaching them the rules concerning self-denial, he dismissed them; by all means instructing them to scorn whatever things are on earth, and to raise themselves up to the things to come, and press on every day.

6. This man then let us also emulate, and forsaking luxury and drunkenness let us go over unto the life of restraint. For this surely is the time of confession both for the uninitiated and for the baptized; for the one, that upon their repentance they may partake of the sacred mysteries; for the others, that having washed away their stain after baptism, they may approach the table with a clean conscience. Let us then forsake this soft and effeminate way of living. For it is not, it is not possible at once both to do penance

ἐξομολογεσθαι .

and to live in luxury. And this let John teach you by his raiment, by his food, by his abode. What then? dost thou require us, you may say, to practise such self-restraint as this? I do not require it, but I advise and recommend it. But if this be not possible to you, let us at least, though in cities, show forth repentance, for the judgment is surely at our doors. But even if it were further off, we ought not even so to be emboldened, for the term of each man’s life is the end of the world virtually to him that is summoned. But that it is even at the doors, hear Paul saying, “The night is far spent, the day is at hand;”

Rom. xiii. 12.

and again, “He that cometh will come, and will not tarry.”

Heb. x. 37.

For the signs too are now complete, which announce that day. For “this Gospel of the Kingdoms,” saith He, “shall be preached in all the world for a witness unto all nations; and then shall the end come.”

Matt. xxiv. 14. [“All the nations,” so R.V., and comp. what follows here.—R.]

Attend with care to what is said. He said not, “when it hath been believed by all men,” but “when it hath been preached to

[παρ πντων νθρπων…παρ πασ, is the explanation of Chrysostom, paraphrasing the New Testament passage.—R.]

all.” For this cause he also said, “for a witness to the nations,” to show, that He doth not wait for all men to believe, and then for Him to come. Since the phrase, “for a witness,” hath this meaning, “for accusation,” “for reproof,” “for condemnation of them that have not believed.”

But we, while hearing these things and seeing them, slumber, and see dreams, sunk in a lethargy, as in some very deepest night.

[ἐν βαθυττ νυκτ.]

For the things present are nothing better than dreams, whether they be prosperous, or whether they be painful. Wherefore I entreat you now at length to be awakened, and to look another way, unto the Sun of Righteousness. For no man while sleeping can see the sun, nor delight his eyes with the beauty of its beams; but whatever he may see, he beholds all as in a dream. For this cause we need much penance, and many tears; both as being in a state of insensibility while we err, and because our sins are great, and beyond excuse. And that I lie not, the more part of them that hear me are witnesses. Nevertheless, although they be beyond excuse, let us repent, and we shall receive crowns.

7. But by repentance I mean, not only to forsake our former evil deeds, but also to show forth good deeds greater than those. For, “bring forth,” saith he, “fruits meet for repentance.”

Matt. iii. 8. [R.V., more literally, “worthy of repentance,” with margin, “Or, your repentance,” the Greek being τ μετανοα; so in the text of Chrysostom.—R.]

But how shall we bring them forth? If we do the opposite things: as for instance, hast thou seized by violence the goods of others? henceforth give away even thine own. Hast thou been guilty of fornication for a long time? abstain even from thy wife for certain appointed days; exercise continence. Hast thou insulted and stricken such as were passing by? Henceforth bless them that insult thee, and do good to them that smite thee. For it sufficeth not for our health to have plucked out the dart only, but we must also apply remedies to the wound. Hast thou lived in self-indulgence, and been drunken in time past? Fast, and take care to drink water, in order to destroy the mischief that hath so grown up within thee. Hast thou beheld with unchaste eyes beauty that belonged to another? Henceforth do not so much as look upon a woman at all, that thou mayest stand in more safety. For it is said, “Depart from evil, and do good;”

Ps. xxxiv. 14.

and again, “Make thy tongue to cease from evil, and thy lips that they speak no guile.”

Ps. xxxiv. 13 [LXX.].

“But tell me the good too.” “Seek peace, and pursue it:” I mean not peace with man only, but also peace with God. And he hath well said, “pursue” her: for she is driven away, and cast out; she hath left the earth, and is gone to sojourn in Heaven. Yet shall we be able to bring her back again, if we will put away pride and boasting, and whatsoever things stand in her way, and will follow this temperate and frugal life.

[“If we desire (θλωμεν), by putting away, etc.…to pursue this temperate and frugal life.”—R.]

For nothing is more grievous than wrath and fierce anger. This renders men both puffed up and servile, by the former making them ridiculous, by the other hateful; and bringing in opposite vices, pride and flattery, at the same time. But if we will cut off the greediness of this passion, we shall be both lowly with exactness, and exalted with safety. For in our bodies too all distempers arise from excess; and when the elements thereof leave their proper limits, and go on beyond moderation, then all these countless diseases are generated, and grievous kinds of death. Somewhat of the same kind one may see take place with respect to the soul likewise.

8. Let us therefore cut away excess, and drinking the salutary medicine of moderation, let us abide in our proper temperament, and give careful heed to our prayers. Though we receive not, let us persevere that we may receive; and if we do receive, then because we have received. For it is not at all His wish to defer giving, but by such delay He is contriving for us to persevere. With this intent He doth also lengthen out

ὑπερτθεται, used as in the word ὑπρθεσιχριν εδτε πρ πντων τ εδτι.]

what is good for us better than we do, and loves us more ardently than those who gave us birth. And let both these considerations be a charm for us to chant to ourselves in every terror that occurs, that so we may quell our despondency, and in all things glorify Him, who on our behalf doeth and ordereth all, even God.

For so we shall both easily repulse all hostile devices, and attain unto the incorruptible crowns: by the grace and love towards man of our Lord Jesus Christ, with whom be unto the Father glory, might, and honor, together with the Holy Ghost, now, and always, even for ever and ever. Amen.

Homily XI.

Matt. III. 7.

“But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come?”

How then doth Christ say, that they did not believe John?

Luke xx. 5.

Because this was not believing, to decline receiving Him whom he preached. For so they thought they regarded their prophets and their lawgiver, nevertheless He said they had not regarded them, forasmuch as they received not Him, that was foretold by them. “For if ye had believed Moses,” saith He, “ye would have believed Me.”

John v. 46.

And after this again, being asked by Christ, “The baptism of John, whence is it?”

Matt. xxi. 25, 26.

they said, “If we shall say, Of earth, we fear the people; if we shall say, From heaven, He will say unto us, How then did ye not believe him?”

So that from all these things it is manifest that they came indeed and were baptized, yet they did not abide in the belief of that which was preached. For John also points out their wickedness, by their sending

[“When some of them were sending.”—R.]

unto the Baptist, and saying, “Art thou Elias? Art thou Christ?” wherefore he also added, “they which were sent were of the Pharisees.”

John i. 24.

“What then? were not the multitudes also of this same mind”? one may say. Nay, the multitudes in simplicity of mind had this suspicion, but the Pharisees, wishing to lay hold of Him. For since it was acknowledged that Christ comes out of the village of David, and this man was of the tribe of Levi, they laid a snare by the question, in order that if he should say any such thing they might quickly come upon him. This at any rate he hath declared by what follows; for on his not acknowledging any of the things which they expected, even so they take hold of him, saying, “Why baptizest thou then, if thou be not the Christ?”

John i. 25.

And to convince thee that the Pharisees came with one mind, and the people with another, hear how the evangelist hath declared this too; saying of the people, “that they came and were baptized of him, confessing their sins;”

Matt. iii. 6.

but concerning the Pharisees, no longer like that, but that “when he saw many of the Pharisees and Sadducees coming, he said, O generation of vipers, who hath warned you to flee from the wrath to come?” O greatness of mind! How doth he discourse unto men ever thirsting after the blood of the prophets, and in disposition no better than serpents! how doth he disparage both themselves and their progenitors with all plainness!

2. “Yea,” saith one; “he speaks plainly enough, but the question is if there be any reason in this plainness. For he did not see them sinning, but in the act of change; wherefore they did not deserve blame, but rather praise and approbation, for having left city and houses, and making haste to hear his preaching.”

What then shall we say? That he had not things present, and even now doing, in his view, but he knew the secrets of their mind, God having revealed this. Since then they were priding themselves on their forefathers, and this was like to prove the cause of their destruction, and was casting them into a state of carelessness, he cuts away the roots of their pride. For this cause Isaiah also calls them, “rulers of Sodom,” and “people of Gomorrah;”

Is. i. 10.

and another prophet saith, “Are ye not as children of the Ethiopians;”

Amos ix. 7.

and all withdraw them from this way of thinking, bringing down their pride, which had caused them unnumbered evils.

“But the prophets,” you will say, “naturally did so; for they saw them sinning: but in this case, with what view and for what cause doeth he the same, seeing them obey him.” To make them yet more tender-hearted.

But if one accurately mark his words, he hath also tempered his rebuke with commendation. For he spake these things, as marveling at them, that they were become able, however late, to do what seemed almost an impossibility for them. His rebuke, you see, is rather that of one bringing them over, and working upon them to arouse themselves. For in that he appears amazed, he implies both their former wickedness to be great, and their conversion marvellous and beyond expectation. Thus, “what hath come to pass,” saith he, “that being children of those men, and brought up so badly, they have repented? Whence hath come so great a change? Who hath softened down the harshness of their spirit? Who corrected that which was incurable?”

And see how straightway from the beginning he alarmed them, by laying first, for a foundation, his words concerning hell. For he spake not of the usual topics: “Who hath warned you to flee from wars, from the inroads of the barbarians, from captivities, from famines, from pestilences?” but concerning another sort of punishment, never before made manifest to them, he was striking the first preparatory note, saying thus, “Who hath warned you to flee from the wrath to come?”

And full well did he likewise call them, “generation of vipers.” For that animal too is said to destroy the mother that is in travail with her, and eating through her belly, thus to come forth unto light; which kind of thing these men also did being “murderers of fathers, and murderers of mothers,”

1 Tim. i. 9.

and destroying their instructors with their own hands.

3. However, he stops not at the rebuke, but introduces advice also. For, “Bring forth,” says he, “fruits meet for repentance.”

[R.V., “worth of repentance,” marg., “your repentance.”]

For to flee from wickedness is not enough, but you must show forth also great virtue. For let me not have that contradictory yet ordinary

[συνθη.]

case, that

The correct reading seems to be ὅτε, “when,” not ὅτι, “that.”—R]

refraining yourselves for a little while, ye return unto the same wickedness. For we are not come for the same objects as the prophets before. Nay, the things that are now are changed, and are more exalted, forasmuch as the Judge henceforth is coming, His very self, the very Lord of the kingdom, leading unto greater self-restraint, calling us to heaven, and drawing us upward to those abodes. For this cause do I unfold the doctrine also touching hell, because both the good things and the painful are for ever. Do not therefore abide as ye are, neither bring forward the accustomed pleas, Abraham, Isaac, Jacob, the noble race of your ancestors.”

And these things he said, not as forbidding them to say that they were sprung from those holy men, but as forbidding them to put confidence in this, while they were neglecting the virtue of the soul; at once bringing forward publicly what was in their minds, and foretelling things to come. Because after this they are found to say, “We have Abraham to our father, and were never in bondage to any man.”

John viii. 33.

Since then it was this, which most of all lifted them up with pride and ruined them, he first puts it down.

And see how with his honor paid to the patriarch he combines his correction touching these things. Namely, having said, “Think not to say, We have Abraham to our father,” he said not, “for the patriarch shall not be able to profit you anything,” but somehow in a more gentle and acceptable manner he intimated the self-same thing, by saying,

“For God is able of these stones to raise up children to Abraham.”

Matt. iii. 9.

Now some say, that concerning the Gentiles he saith these things, calling them stones, metaphorically; but I say, that the expression hath also another meaning. But of what kind is this? Think not, saith he, that if you should perish, you would make the patriarch childless. This is not, this is not so. For with God it is possible, both out of stones to give him men, and to bring them to that relationship; since at the beginning also it was so done. For it was like the birth of men out of stones, when a child came forth from that hardened womb.

This accordingly the prophet also was intimating, when he said, “Look unto the hard rock, whence ye are hewn, and to the hole of the pit, whence ye are digged: look unto Abraham your father, and unto Sarah that bare you.”

Is. li. 1, 2.

Now of this prophecy, you see, he reminds them, showing that if at the beginning he made him a father, as marvellously as if he had made him so out of stones, it was possible for this now also to come to pass. And see how he both alarms them, and cuts them off: in that he said not, “He had already raised up,” lest they should despair of themselves, but that He “is able to raise up:” and he said not, “He is able out of stones to make men,” but what was a much greater thing, “kinsmen and children of Abraham.”

Seest thou how for the time he drew them off from their vain imagination about things of the body, and from their refuge in their forefathers; in order that they might rest the hope of their salvation in their own repentance and continence? Seest thou how by casting out their carnal relationship, he is bringing in that which is of faith?

4. Mark then how by what follows also he increases their alarm, and adds intensity to their agonizing fear.

For having said that “God is able of these stones to raise up children unto Abraham,” he added, “And now also the axe is laid unto the root of the trees,”

Matt. iii. 10. [R.V., “And even now is the axe laid,” etc.—R.]

by all means making his speech alarming. For as he from his way of life had much freedom of speech, so they needed his severe rebuke, having been left barren

χερσωθντε.

now for a long time. For “why do I say” (such are his words) “that ye are on the point of falling away from your relationship to the patriarch and of seeing others, even those that are of stones, brought in to your pre-eminence? Nay, not to this point only will your penalty reach, but your punishment will proceed further. “For now,” saith he, “the axe is laid unto the root of the trees.” There is nothing more terrible than this turn of his discourse. For it is no longer “a flying sickle,”

Zech. v. 1, LXX.

nor “the taking down of a hedge,” nor “the treading under foot of the vineyard;”

Is. v. 5.

but an axe exceeding sharp, and what is worse, it is even at the doors. For inasmuch as they continually disbelieved the prophets, and used to say, “Where is the day of the Lord:”

See Amos v. 18; Jer. xvii. 15; Ezek. xii. 22, 27.

and “let the counsel of the Holy One of Israel come, that we may know it,”

Is. v. 19.

by reason that it was many years before what they said came to pass; to lead them off from this encouragement also, he sets the terrors close to them. And this he declared by saying “now,” and by his putting it to “the root.” “For the space between is nothing now,” saith he, “but it is laid to the very root.” And he said not, “to the branches,” nor “to the fruits,” but “to the root.” Signifying, that if they were negligent, they would have incurable horrors to endure, and not have so much as a hope of remedy. It being no servant who is now come, as those before Him were, but the very Lord of all, bringing on them His fierce and most effectual vengeance.

Yet, although he hath terrified them again, he suffers them not to fall into despair; but as before he said not “He hath raised up,” but “He is able to raise up children to Abraham” (at once both alarming and comforting them); even so here also he did not say that “it hath touched the root,” but “it is laid to the root, and is now hard by it, and shows signs of no delay.” However, even though He hath brought it so near, He makes its cutting depend upon you. For if ye change and become better men, this axe will depart without doing anything; but if ye continue in the same ways, He will tear up the tree by the roots. And therefore, observe, it is neither removed from the root, nor applied as it is doth it cut at all: the one, that ye may not grow supine, the other to let you know that it is possible even in a short time to be changed and saved. Wherefore he doth also from all topics heighten their fear, thoroughly awakening and pressing them on to repentance. Thus first their falling away from their forefathers; next, others being introduced instead; lastly, those terrors being at their doors, the certainty of suffering incurable evils (both which he declared by the root and the axe), was sufficient to rouse thoroughly those even that were very supine, and to make them full of anxiety. I may add, that Paul too was setting forth the same, when he said, “A short word

λγον.

will the Lord make upon the whole world.”

Rom. ix. 28.

But be not afraid; or rather, be afraid, but despair not. For thou hast yet a hope of change; the sentence is not quite absolute,

ατοτελς, self-executed.

neither did the axe come to cut (else what hindered it from cutting, close as it was to the root?); but on purpose by this fear to make thee a better man, and to prepare thee to bring forth fruit. For this cause he added, “Therefore every tree, which bringeth not forth good fruit, is hewn down, and cast into the fire.”

Matt. iii. 10.

Now by the word “every,” he rejects again the privilege which they had from their noble descent; “Why, if thou be Abraham’s own descendant,” saith he, “if thou have thousands of patriarchs to enumerate, thou wilt but undergo a double punishment, abiding unfruitful.”

By these words he alarmed even publicans, the soldiers’ mind was startled by him, not casting them into despair, yet ridding them of all security. For along with the terror, there is also much encouragement in what he saith; since by the expression, “which bringeth not forth good fruit,” he signified that what bears fruit is delivered from all vengeance.

5. “And how,” saith one, “shall we be able to bring forth fruit, when the edge is being applied, and the time so strait, and the appointed season cut short.” “Thou wilt be able,” saith he, “for this fruit is not of the same kind as that of common trees, waiting a long time, and in bondage to the necessities

ἀναγκα.

of seasons, and requiring much other management; but it is enough to be willing, and the tree at once hath put forth its fruit. For not the nature of the root only, but also the skill of the husbandman contributes the most to that kind of fruit-bearing.”

For (let me add) on account of this,—lest they should say, “Thou art alarming and pressing, and constraining us, applying an axe, and threatening us with being cut down, yet requiring produce in time of punishment,”—he hath added, to signify the ease of bearing that fruit, “I indeed baptize you with water, but He that cometh after me is mightier than I, the latchet of whose shoe I am not worthy to unloose; He shall baptize you with the Holy Ghost and with fire:”

Matt. iii. 11. Comp. Luke iii. 16. [In neither passage is the preposition repeated in the Greek text. Chrysostom (see sec. 6) interprets “fire” as part of the blessing promised. So many modern commentators.—R.]

implying hereby that consideration

[γνμη.]

only is needed and faith, not labors and toils; and as it is easy to be baptized, so is it easy to be converted, and to become better men. So having stirred their mind by the fear of God’s judgment, and the expectation of His punishment, and by the mention of the axe, and by the loss of their ancestors, and by the bringing in of those other children, and by the double vengeance of cutting off and burning, and having by all means softened their hardness, and brought them to desire deliverance from so great evils; then he brings in what he hath to say touching Christ; and not simply, but with a declaration of His great superiority. Then in setting forth the difference between himself and Him, lest he should seem to say this out of favor, he establishes the fact by comparison of the gifts bestowed by each of them. For he did not at once say, “I am not worthy to unloose the latchet of His shoe;” but when he had first set forth the little value of his own baptism, and had shown that it hath nothing more than to lead them to repentance (for he did not say with water of remission, but of repentance), he sets forth Christ’s also, which is full of the unspeakable gift. Thus he seems to say, “Lest, on being told that He cometh after me, thou shouldest despise Him as having come later; learn thou the virtue

[δναμιν.]

of His gift, and thou wilt clearly know that I uttered nothing worthy nor great, when I said, “I am not worthy to unloose the latchet of His shoe.” So too when thou art told, “He is mightier than I,” do not think I said this in the way of making a comparison. For I am not worthy to be ranked so much as among His servants, no, not even the lowest of His servants, nor to receive the least honored portion of His ministry.” Therefore He did not merely say, “His shoes,” but not even “the latchet,” which kind of office was counted the last of all. Then to hinder thy attributing what he had said to humility, he adds also the proof from the facts: “For He shall baptize you,” saith he, “with the Holy Ghost and with fire.”

6. Seest thou how great is the wisdom of the Baptist? how, when He Himself is preaching, He saith everything to alarm, and fill them with anxiety; but when He is sending men to Him, whatever was mild and apt to recover them: not bringing forward the axe, nor the tree that is cut down and burnt, and cast into the fire, nor the wrath to come, but remission of sins, and removing of punishment, and righteousness, and sanctification, and redemption, and adoption, and brotherhood, and a partaking of the inheritance, and an abundant supply of the Holy Ghost. For all these things he obscurely denoted, when he said, “He shall baptize you with the Holy Ghost;” at once, by the very figure of speech, declaring the abundance of the grace (for he said not, “He will give you the Holy Ghost,” but “He will baptize you with the Holy Ghost”); and by the specification of fire on the other hand indicating the vehement and uncontrollable quality of His grace.

Imagine only what sort of men it was meet for the hearers to become, when they considered that they were at once to be like the prophets, and like those great ones. For it was on this account, you see, that he made mention at all of fire; that he might lead them to reflect on the memory of those men. Because, of all the visions that appeared unto them, I had almost said, the more part appeared in fire; thus God discoursed with Moses in the bush, thus with all the people in the mount Sinai, thus with Ezekiel on the cherubim.

Ezek. i. 27.

And mark again how he rouses the hearer, by putting that first which was to take place after all. For the Lamb was to be slain, and sin to be blotted out, and the enmity to be destroyed, and the burial to take place, and the resurrection, and then the Spirit to come. But none of these things doth he mention as yet, but that first which was last, and for the sake of which all the former were done, and which was fittest to proclaim His dignity; so that when the hearer should be told that he was to receive so great a Spirit he might search with himself, how and in what manner this shall be, while sin so prevails; that finding him full of thought and prepared for that lesson, he might thereupon introduce what he had to say touching the Passion, no man being any more offended, under the expectation of such a gift.

Wherefore he again cried out, saying, “Behold the Lamb of God, which beareth the sin of the world.”

John i. 29; Engl. Vers. in marg. [So R.V. marg. The Greek phrase is ὁ αρων, “he that taketh up.”—R.]

He did not say, “which remitteth,” but, that which implies a more guardian care, “which heareth it.” For it is not all one, simply to remit, and to take it upon Himself.

[ατν ναλαβεν is the better supported reading, but various conjectural emendations occur. “Himself to assume it,” is the most literal rendering.—R.]

For the one was to be done without peril, the other with death.

And again, he said, “He is Son of God.”

John i. 34.

But not even this declared His rank openly to the hearers (for they did not so much as know yet how to conceive of Him as a true Son): but by so great a gift of the Spirit that also was established. Therefore the Father also in sending John gave him, as you know, this as a first token of the dignity of Him that was come, saying, “Upon whom thou shalt see the Spirit descending and remaining, the same is He which baptizeth with the Holy Ghost.”

John i. 33, 34. [ R.V. more correctly, “I have seen, and have borne witness,” etc. The Greek perfects are to be taken in their grammatical sense, as the comment of Chrysostom implies.—R.]

Wherefore himself too saith, “I saw and bare record that this is the Son of God;” as though the one were to all time the clear evidence of the other.

7. Then, as having uttered the gentler part of his message, and soothed and relaxed the hearer, he again binds him up, that he may not become remiss. For such was the nature of the Jewish nation; by all encouraging things they were easily puffed up, and corrupted. Wherefore he again adduces his terrors, saying, “Whose fan is in His hand.”

Matt. iii. 12.

Thus, as before he had spoken of the punishment, so here he points out the Judge likewise, and introduces the eternal vengeance. For “He will burn the chaff,” saith he, “with unquenchable fire.” Thou seest that He is Lord of all things, and that He is Himself the Husbandman; albeit in another place He calls His Father the same. For “My Father,” saith He, “is the Husbandman.”

John xv. 1.

Thus, inasmuch as He had spoken of an axe, lest thou shouldest suppose that the thing needed labor, and the separation was hard to make; by another comparison he suggests the easiness of it, implying that all the world is His; since He could not punish those who were not His own. For the present, it is true, all are mingled together (for though the wheat appears gleaming through, yet it lies with the chaff, as on a threshing floor, not as in a garner), but then, great will be the separation.

Where now are they by whom hell-fire

[γενν.]

is disbelieved? Since surely here are two points laid down, one, that He will baptize with the Holy Ghost, the other, that He will burn up the disobedient. If then that is credible, so is this too, assuredly. Yea, this is why the two predictions are put by him in immediate connection, that by that which hath taken place already, he might accredit the other, as yet unaccomplished. For Christ too Himself in many places doth so, often of the same things, and often of opposites, setting down two prophecies; the one of which He performs here, the other He promises in the future; that such as are too contentious may, from the one which has already come to pass, believe the other also, which is not yet accomplished. For instance, to them that strip themselves of all that they have for His sake

Mark x. 30; Luke xviii. 30.

He promised to give an hundred fold in the present world, and life eternal in that which is to come; by the things already given making the future also credible. Which, as we see, John likewise hath done in this place; laying down two things, that He shall both baptize with the Holy Ghost, and burn up with unquenchable fire. Now then, if He had not baptized with the Spirit the apostles, and all every day who are willing, thou mightest have doubts concerning those other things too; but if that which seems to be greater and more difficult, and which transcends all reason, hath been done, and is done every day; how deniest thou that to be true, which is easy, and comes to pass according to reason? Thus having said, “He shall baptize with the Holy Ghost and with fire,” and having thence promised great blessings; lest thou, released wholly from the former things, grow supine, he hath added the fan, and the judgment thereby declared. Thus, “think not at all,” saith he, “that your baptism suffices, if ye become ordinary persons

[φαλοι, “worthless.”—R.]

hereafter:” for we need both virtue, and plenty of that known self-restraint.

φιλοσοφα.

Therefore as by the axe he urges them unto grace, and unto the font, so after grace he terrifies them by the fan, and the unquenchable fire. And of the one sort, those yet unbaptized, he makes no distinction, but saith in general, “Every tree that bringeth not forth good fruit is hewn down,”

Matt. iii. 10.

punishing all the unbelievers. Whereas after baptism He works out a kind of division, because many of them that believed would exhibit a life unworthy of their faith.

Let no man then become chaff, let no one be tossed to and fro, nor lie exposed to wicked desires, blown about by them easily every way. For if thou continue wheat, though temptation be brought on thee, thou wilt suffer nothing dreadful; nay, for in the threshing floor, the wheels of the car, that are like saws,

πριστηροειδ, see Is. xl. 15.

do not cut in pieces the wheat; but if thou fall away into the weakness of chaff, thou wilt both here suffer incurable ills, being smitten of all men, and there thou wilt undergo the eternal punishment. For all such persons both before that furnace become food for the irrational passions here, as chaff is for the brute animal: and there again they are material and food for the flame.

Now to have said directly that He will judge men’s doings, would not so effectually procure acceptance for His doctrine: but to blend with it the parable, and so establish it all, was apter to persuade the hearer, and attract him by a more ample encouragement. Wherefore also Christ Himself

[The better supported text seems to be ατς, without ὁ χριστς; the latter is an explanatory gloss.—R.]

for the most part so discourses with them; threshing floor, and harvest, and vineyard, and wine-press, and field, and net, and fishing, and all things familiar, and among which they were busied He makes ingredients in His discourses. This kind of thing then the Baptist likewise did here, and offered an exceeding great demonstration of his words, the giving of the Spirit. For “He who hath so great power, as both to forgive sins, and to give the Spirit, much more will these things also be within His power:” so he speaks.

Seest thou how now in due order the mystery

“The Mystery:” i.e., Christ’s Baptism by Fire, His dwelling in our hearts by His Spirit. Comp. Col. i. 26, 27; Eph. i. 9, 10; iii. 9.

came to be laid as a foundation, before the resurrection and judgment?

Heb. vi. 1, 2.

“And wherefore,” it may be said, “did he not mention the signs and wonders which were straightway to be done by Him?” Because this was greater than all, and for its sake all those were done. Thus, in his mention of the chief thing, he comprehended all; death dissolved, sins abolished, the curse blotted out, those long wars done away; our entrance into paradise,

[“The loosing of death, the abolition of sins,” etc., “the entrance into Paradise,” etc. The construction is the same throughout the list.—R.]

our ascent into heaven, our citizenship with the angels, our partaking of the good things to come: for in truth this is the earnest of them all. So that in mentioning this, he hath mentioned also the resurrection of our bodies, and the manifestation of His miracles here, and our partaking of His kingdom, and the good things, which “eye hath not seen, nor ear heard, neither have entered into the heart of man.”

1 Cor. ii. 9.

For all these things He bestowed on us by that gift. It was therefore superfluous to speak of the signs that were immediately to ensue, and which sight can judge of; but those were meet to be discoursed on, whereof they doubted; as for instance, that He is the Son of God; that He exceeds John beyond comparison; that He “beareth

[See note 3 on sec. 6, p. 71.—R.]

the sin of the world;” that He will require an account of all that we do; that our interests are not limited to the present, but elsewhere every one will undergo the due penalty. For these things were not as yet proveable by sight.

8. Therefore, knowing these things, let us use great diligence, while we are in the threshing floor; for it is possible while we are here, to change even out of chaff into wheat, even as on the other hand many from wheat have become chaff. Let us not then be supine, nor be carried about with every wind; neither let us separate ourselves from our brethren, though they seem to be small and mean; forasmuch as the wheat also compared with the chaff is less in measure, but better in nature. Look not therefore to the forms of outward pomp, for they are prepared for the fire, but to this godly humility, so firm and indissoluble, and which cannot be cut, neither is burnt by the fire. It being for their sake that He bears long with the very chaff, that by their intercourse with them they may become better. Therefore judgment is not yet, that we may be all crowned together, that from wickedness many may be converted unto virtue.

Let us tremble then at hearing this parable. For indeed that fire is unquenchable. “And how,” it may be said, “is it unquenchable?” Seest thou not this sun ever burning, and never quenched? didst thou not behold the bush burning, and not consumed? If then thou also desirest to escape the flame, lay up alms beforehand, and so thou wilt not even taste of that fire. For if, while here, thou wilt believe what is told thee, thou shalt not so much as see this furnace, after thy departure into that region; but if thou disbelieve it now, thou shalt know it there full well by experience, when no sort of escape is possible. Since in truth no entreaty shall avert the punishment from them who have not shown forth an upright life. For believing surely is not enough, since even the devils tremble at God, but for all that they will be punished.

9. Wherefore our care of our conduct hath need to be great. Why, this is the very reason of our continually assembling you here; not simply that ye should enter in, but that ye should also reap some fruit from your continuance here. But if ye come indeed constantly, but go away again reaping no fruit from thence, ye will have no advantage from your entering in and attendance in this place.

For if we, when sending children to teachers, should we see them reaping no benefit thereby, begin to be severe in blaming the teachers, and remove them often to others; what excuse shall we have for not bestowing upon virtue even so much diligence as upon these earthly things, but forever bringing our tablets home empty? And yet our teachers here are more in number and greater. For no less than prophets and apostles and patriarchs, and all righteous men, are by us set over you as teachers in every Church. And not even so is there any profit, but if you have joined in chanting two or three Psalms, and making the accustomed prayers at random and anyhow, are so dismissed, ye think this enough for your salvation. Have ye not heard the prophet, saying (or rather God by the prophet), “This people honoreth me with their lips, but their heart is far from me?”

Is. xxix. 13; comp. Mark vii. 6.

Therefore, lest this be our case too, wipe thou out the letters, or rather the impressions, which the devil hath engraven in thy soul; and bring me a heart set free from worldly tumults, that without fear I may write on it what I will. Since now at least there is nothing else to discern, except his letters;—rapines, covetings, envy, jealousy. Wherefore of course, when I receive your tablets, I am not able so much as to read them. For I find not the letters, which we every Lord’s day inscribe on you, and so let you go; but others, instead of these, unintelligible and misshapen. Then, when we have blotted them out, and have written those which are of the Spirit, ye departing, and giving up your hearts to the works of the devil, give him again power to substitute his own characters in you. What then will be the end of all this, even without any words of mine, each man’s own conscience knoweth. For I indeed will not cease to do my part, and to write in you the right letters. But if ye mar our diligence, for our part our reward is unaltered, but your danger is not small.

Now, though I would fain say nothing to disgust you, yet I beseech again and entreat you,

[The first clause stands independently in the Greek text, forming the conclusion of the preceding paragraph. The new exhortation begins, “But I beseech again,” etc.—R.]

imitate at least the little children’s diligence in these matters. For so they first learn the form of the letters, after that they practise themselves in distinguishing them put out of shape, and then at last in their reading they proceed orderly by means of them. Just so let us also do; let us divide virtue, and learn first not to swear, nor to forswear ourselves, nor to speak evil; then proceeding to another row,

στχον.

not to envy, not to lust, not to be gluttonous, not to be drunken, not fierce, not slothful, so that from these we may pass on again to the things of the Spirit, and practise continence, and neglect of the belly, temperance, righteousness, to be above glory, and gentle and contrite in mind; and let us join these one with another, and write them upon our soul.

10. And all these let us practise at home, with our own friends, with our wife, with our children. And, for the present, let us begin with the things that come first, and are easier; as for instance, with not swearing; and let us practise this one letter continually at home. For, in truth, there are many at home to hinder this our practice; sometimes a man’s servant provoking him, sometimes his wife annoying and angering him, sometimes an indocile and disorderly child urges him on to threatening and swearing. If now at home, when thus continually galled, thou shouldest attain not to be tempted into swearing, thou wilt in the market-place also have power with ease to abide unconquered.

Yea, and in like sort, thou wilt attain to keep thyself from insulting any, by not insulting thy wife, nor thy servants, nor any one else among those in thy house. For a man’s wife too not seldom, praising this or that person, or bemoaning herself, stirs him up to speak evil of that other. But do not thou let thyself be constrained to speak evil of him that is praised, but bear it all nobly. And if thou shouldest perceive thy servants praising other masters, be not perturbed, but stand nobly. Let thy home be a sort of lists, a place of exercise for virtue, that having trained thyself well there, thou mayest with entire skill encounter all abroad.

Do this with respect to vainglory also. For if thou train thyself not to be vainglorious in company of thy wife and thy servants, thou wilt not ever afterwards be easily caught by this passion with regard to any one else. For though this malady be in every case grievous and tyrannical, yet is it so especially when a woman is present. If we therefore in that instance put down its power, we shall easily master it in the other cases also.

And with respect to the other passions too, let us do this self-same thing, exercising ourselves against them at home, and anointing ourselves every day.

And that our exercise may be easier, let us further enact a penalty for ourselves, upon our transgressing any of our purposes. And let the very penalty again be such as brings with it not loss, but reward,—such as procures some very great gain. And this is so, if we sentence ourselves to intenser fastings, and to sleeping often on the bare ground, and to other like austerity. For in this way will much profit come unto us from every quarter; we shall both live the sweet life of virtue here, and we shall attain unto the good things to come and be perpetually friends of God.

But in order that the same may not happen again,—that ye may not, having here admired what is said, go your way, and cast aside at random, wherever it may chance, the tablet of your mind, and so allow the devil to blot out these things;—let each one, on returning home, call his own wife, and tell her these things, and take her to help him; and from this day let him enter into that noble school of exercise, using for oil the supply of the Spirit. And though thou fall once, twice, many times in thy training, despair not, but stand again, and wrestle; and do not give up until thou hast bound on thee the glorious crown of triumph over the devil, and hast for the time to come stored up the riches of virtue in an inviolable treasure-house.

For if thou shouldest establish thyself in the habits of this noble self-restraint, then, not even when remiss, wilt thou be able to transgress any of the commandments, habit imitating the solidity of nature. Yea, as to sleep is easy, and to eat, and to drink, and to breathe, so also will the deeds of virtue be easy to us, and we shall reap to ourselves that pure pleasure, resting in a harbor without a wave, and enjoying continual calm, and with a great freight bringing our vessel into haven, in that City, on that day; and we shall attain unto the undecaying crowns, unto which may we all attain, by the grace and love towards man of our Lord Jesus Christ, to whom be all glory and might, now and always, and world without end. Amen.

Homily XII.

Matt. III. 13.

“Then cometh Jesus from Galilee to Jordan,” etc.

With the servants the Lord, with the criminals the Judge, cometh to be baptized. But be not thou troubled; for in these humiliations His exaltation doth most shine forth. For He who vouchsafed to be borne so long in a Virgin’s womb, and to come forth thence with our nature, and to be smitten with rods, and crucified, and to suffer all the rest which He suffered;—why marvellest thou if He vouchsafed also to be baptized, and to come with the rest to His servant. For the amazement lay in that one thing, that being God, He would be made Man; but the rest after this all follows in course of reason.

For this cause, let me add, John also by way of anticipation said all that he had said before, that he “was not worthy to unloose the latchet of His shoe;” and all the rest, as for instance, that He is Judge, and rewards every man according to his desert, and that He will bestow His Spirit abundantly on all; in order that when thou shouldest see Him coming to the baptism, thou mightest not suspect anything mean. Therefore he forbids Him, even when He was come, saying,

“I have need to be baptized of Thee, and comest Thou to me.”

Matt. iii. 14.

For, because the baptism was “of repentance,” and led men to accuse themselves for their offenses, lest any one should suppose that He too “cometh to Jordan” in this sort of mind, John sets it right beforehand, by calling Him both Lamb, and Redeemer from all the sin that is in the world. Since He that was able to take away the sins of the whole race of men, much more was He Himself without sin. For this cause then he said not, “Behold, He that is without sin,” but what was much more, He “that beareth the sin of the world,” in order that together with this truth thou mightest receive that other with all assurance, and having received it mightest perceive, that in the conduct of some further economy He cometh to the baptism. Wherefore also he said to Him when He came, “I have need to be baptized of Thee, and comest Thou to me?”

And he said not, “And art Thou baptized of me?” nay, for this he feared to say: but what? “And comest Thou to me?” What then doth Christ? What He did afterwards with respect to Peter, this did He then also. For so he too would have forbidden Him to wash his feet, but when he had heard, “What I do thou knowest not now, but thou shalt know hereafter,” and “thou hast no part with me,”

John xiii. 7, 8.

he speedily withdrew from his determination, and went over to the contrary. And this man again in like manner, when he had heard, “Suffer it to be so now, for thus it becometh us to fulfill all righteousness,”

Matt. iii. 15. [R.V., “Suffer it (or me) now, for thus it becometh,” etc.—R.]

straightway obeyed. For they were not unduly contentious, but they manifested both love and obedience, and made it their study to be ruled by their Lord in all things.

And mark how He urges him on that very ground which chiefly caused him to look doubtfully on what was taking place; in that He did not say, “thus it is just,” but “thus it becometh.” For, inasmuch as the point unworthy of Him was in his mind chiefly this, His being baptized by His servant, He stated this rather than anything else, which is directly opposed to that impression: as though He had said, “Is it not as unbecoming that thou avoidest and forbiddest this? nay, for this self-same cause I bid thee suffer it, that it is becoming, and that in the highest degree.”

And He did not merely say, “suffer,” but He added, “now.” “For it will not be so forever,” saith He, “but thou shalt see me such as thou desirest; for the present, however, endure this.” Next He shows also how this “becometh” Him. How then doth it so? “In that we fulfill the whole law;” and to express this He said, “all righteousness.” For righteousness is the fulfilling of the commandments. “Since then we have performed all the rest of the commandments,” saith He, “and this alone remains, it also must be added: because I am come to do away the curse that is appointed for the transgression of the law. I must therefore first fulfill it all, and having delivered you from its condemnation, in this way bring it to an end. It becometh me therefore to fulfill the whole law, by the same rule that it becometh me to do away the curse that is written against you in the law: this being the very purpose of my assuming flesh, and coming hither.”

2. “Then he suffereth Him. And Jesus, when He was baptized, went up straightway out of the water; and, lo, the heavens were opened unto Him, and he saw the Spirit of God descending like a dove, and lighting upon Him.”

Matt. iii. 15, 16. [R.V., “from the water,” and “coming” for “lighting.”—R.]

For inasmuch as many supposed that John was greater than He, because John had been brought up all his time in the wilderness, and was son of a chief priest, and was clothed with such raiment, and was calling all men unto his baptism, and had been born of a barren mother; while Jesus, first of all, was of a damsel of ordinary rank (for the virgin birth was not yet manifest to all); and besides, He had been brought up in an house, and held converse with all men, and wore this common raiment; they suspected Him to be less than John, knowing as yet nothing of those secret things;—and it fell out moreover that He was baptized of John, which thing added support to this surmise, even if none of those mentioned before had existed; for it would come into their mind that this man was one of the many (for were He not one of the many, He would not have come with the many to the baptism), but that John was greater than He and far more admirable:—in order therefore that this opinion might not prevail with the multitude, the very heavens are opened, when He is baptized, and the Spirit comes down, and a voice with the Spirit, proclaiming the dignity of the Only Begotten. For since the voice that said, “This is my beloved Son,” would seem to the multitude rather to belong to John, for It added not, “This that is baptized,” but simply This, and every hearer would conceive it to be said concerning the baptizer, rather than the baptized, partly on account of the Baptist’s own dignity, partly for all that hath been mentioned; the Spirit came in form of a dove, drawing the voice towards Jesus, and making it evident to all, that This was not spoken of John that baptized, but of Jesus who was baptized.

And how was it, one may say, that they did not believe, when these things came to pass? Because in the days of Moses also many wonderful works were done, albeit not such as these; and after all those, the voices, and the trumpets, and the lightnings, they both forged a calf, and “were joined unto Baal-peor.” And those very persons too, who were present at the time, and saw Lazarus arise, so far from believing in Him, who had wrought these things, repeatedly attempted even to slay Him. Now if seeing before their eyes one rise from the dead, they were so wicked, why marvel at their not receiving a voice wafted from above? Since when a soul is uncandid and perverse, and possessed by the disease of envy, it yields to none of these things; even as when it is candid it receives all with faith, and hath no great need of these.

Speak not therefore thus, “They believed not,” but rather inquire, “Did not all things take place which ought to have made them believe?” For by the prophet also God frames this kind of defense of His own ways in general. That is, the Jews being on the point of ruin, and of being given over to extreme punishment; lest any from their wickedness should calumniate His providence, He saith, “What ought I to have done to this vineyard, that I have not done?”

Is. v. 4. [Chrysostom varies from the LXX., introducing με δει, to strengthen his argument.—R.]

Just so here likewise do thou reflect; “what ought to have been done, and was not done?” And indeed whensoever arguments arise on God’s Providence, do thou make use of this kind of defense, against those who from the wickedness of the many try to raise a prejudice against it. See, for instance, what astonishing things are done, preludes of those which were to come; for it is no more paradise, but Heaven that is opened.

But let our argument with the Jews stand over unto some other time; for the present, God working with us, we would direct our discourse to what is immediately before us.

3. “And Jesus, when He was baptized, went up straightway out of the water; and lo! the heavens were opened unto Him.”

Matt. iii. 16.

Wherefore were the heavens opened? To inform thee that at thy baptism also this is done, God calling thee to thy country on high, and persuading thee to have nothing to do with earth. And if thou see not, yet never doubt it. For so evermore at the beginnings of all wonderful and spiritual transactions, sensible visions appear, and such-like signs, for the sake of them that are somewhat dull in disposition, and who have need of outward sight, and who cannot at all conceive an incorporeal nature, but are excited only by the things that are seen: that so, though afterward no such thing occur, what hath been declared by them once for all at the first may be received by thy faith.

For in the case of the apostles too, there was a “sound of a mighty wind,”

Acts ii. 2.

and visions of fiery tongues appeared, but not for the apostles’ sake, but because of the Jews who were then present. Nevertheless, even though no sensible signs take place, we receive the things that have been once manifested by them. Since the dove itself at that time therefore appeared, that as in place of a finger (so to say) it might point out to them that were present, and to John, the Son of God. Not however merely on this account, but to teach thee also, that upon thee no less at thy baptism the Spirit comes. But since then we have no need of sensible vision, faith sufficing instead of all. For signs are “not for them that believe, but for them that believe not.”

1 Cor. xiv. 22.

But why in the fashion of a dove? Gentle is that creature, and pure. Forasmuch then as the Spirit too is “a Spirit of meekness,”

Gal. vi. 1. [The immediate reference in Gal. vi. 1 is not to the Holy Spirit, yet there is a suggestion of the influence of the Holy Spirit.—R.]

He therefore appears in this sort. And besides, He is reminding us of an ancient history. For so, when once a common shipwreck had overtaken the whole world, and our race was in danger of perishing, this creature appeared, and indicated the deliverance from the tempest, and bearing an olive branch,

Gen. viii.

published the good tidings of the common calm of the whole world; all which was a type of the things to come. For in fact the condition of men was then much worse, and they deserved a much sorer punishment. To prevent thy despairing, therefore, He reminds thee of that history. Because then also, when things were desperate, there was a sort of deliverance and reformation; but then by punishment, now, on the contrary, by grace and an unspeakable gift.

2 Cor. ix. 15.

Therefore the dove also appears, not bearing an olive branch, but pointing out to us our Deliverer from all evils, and suggesting the gracious hopes. For not from out of an ark doth she lead one man only, but the whole world she leads up into heaven at her appearing, and instead of a branch of peace from an olive, she conveys the adoption to all the world’s offspring in common.

Reflect now on the greatness of the gift, and do not account His dignity the less for His appearing in such a likeness. For I actually hear some saying,

i.e., the Macedonians, who were censured at Constantinople, A.D. 381.

that “such as is the difference between a man and a dove, so great is that between Christ and the Spirit: since the one appeared in our nature, the other in the likeness of a dove.” What must we say then to these things? That the Son of God did indeed take upon Him the nature of man, but the Spirit took not on Him the nature of a dove. Therefore the evangelist also said not, “in the nature of a dove,” but “in the form of a dove.” Accordingly, never after did He so much as appear in this fashion, but at that moment only. And if on this account thou affirmest His dignity to be less, the cherubim too will be made out by this reasoning much His superior, even as much so as an eagle is to a dove: because they too were figured into that visible shape. And the angels too superior again, for they no less have many times appeared in the fashion of men. But these things are not so, indeed they are not. For the truth of an economy is one thing, and the condescension of a temporary vision another.

Do not now, I pray thee, become unthankful towards thy Benefactor nor with the very contraries

“The contraries:” for whereas the Spirit came to exalt, and make us partakers of the Divine Nature, the heretics would degrade Him to something like our own.

requite Him that hath bestowed on thee the fountain of blessedness. For where adoption is vouchsafed, there is also the removing of evils, and the giving of all good things.

4. On this very account the Jewish baptism ceases, and ours takes its beginning. And what was done with regard to the Passover, the same ensues in the baptism also. For as in that case too, He acting with a view to both, brought the one to an end, but to the other He gave a beginning: so here, having fulfilled the Jewish baptism, He at the same time opens also the doors of that of the Church; as on one table then, so in one river now, He had both sketched out the shadow, and now adds the truth. For this baptism alone hath the grace of the Spirit, but that of John was destitute of this gift. For this very cause in the case of the others that were baptized no such thing came to pass, but only in the instance of Him who was to hand on

[παραδιδναι; “hand down” would express the sense more clearly.—R.]

this; in order that, besides what we have said, thou mightest learn this also, that not the purity of the baptizer, but the power of the baptized, had this effect. Not until then, assuredly, were either the heavens opened, nor did the Spirit make His approach.

[The sentence in the Greek is not negative but affirmative: “Then assuredly” both these events occurred.—R.]

Because henceforth He leads us away from the old to the new polity, both opening to us the gates on high, and sending down His Spirit from thence to call us to our country there; and not merely to call us, but also with the greatest mark of dignity. For He hath not made us angels and archangels, but He hath caused us to become “sons of God,” and “beloved,” and so He draws us on towards that portion of ours.

Having then all this in thy mind, do thou show forth a life worthy of the love of Him who calls thee, and of thy citizenship in that world, and of the honor that is given thee. Crucified as thou art to the world, and having crucified it to thyself, show thyself with all strictness a citizen of the city of the heavens. And do not, because thy body is not translated unto heaven, suppose that thou hast anything to do with the earth; for thou hast thy Head abiding above. Yea with this very purpose the Lord, having first come here and having brought His angels, did then, taking thee with Him, depart thither; that even before thy going up to that place, thou mightest understand that it is possible for thee to inhabit earth as it were heaven.

Let us then keep watch over that noble birth, which we received from the beginning; and let us every day seek more and more the palaces there, and account all that is here to be a shadow and a dream. For so, had any king among those on earth, finding thee poor and a beggar, made thee suddenly his son, never wouldest thou have thought upon thy cottage, and thy cottage’s mean appointments. Yet surely in that case the difference is not much. Do not then either in this case take account of any of the former things, for thou art called unto much greater. For both He who calls is the Lord of the angels, and the good things that are given surpass all both word and thought. Since not from earth to earth doth He remove thee, as the king doth, but from earth to heaven, and from a mortal nature to an immortal, and to glory unspeakable, then only possible to be properly manifested, when we shall actually enjoy it.

Now then, having to partake of such blessings, do I see thee minding money, and clinging to the pomp which is here? And dost thou not esteem all that is seen to be more vile than beggars rags? And how wilt thou appear worthy of this honor? And what excuse wilt thou have to plead? or rather, what punishment wilt thou not have to suffer, who after so great a gift art running to thy former vomit? For no longer art thou punished merely as a man, but as a son of God that hath sinned; and the greatness of thy honor becomes a mean of bringing a sorer punishment on thee. Since we too punish not equally slaves that do wrong, and sons committing the same offense; and most of all when they have received some great kindness from us.

For if he who had paradise for his portion, for one disobedience underwent such dreadful things after his honor; we, who have received Heaven, and are become joint heirs with the Only Begotten, what excuse shall we have, for running to the serpent after the dove? For it will be no longer, “Dust thou art, and unto dust shalt thou return,”

Gen. iii. 19.

and thou “tillest the ground,”

Gen. iv. 12. [The LXX. has γ in both passages. The verbal suggestion of the original may be retained by rendering: “Earth thou art, and unto earth thou shalt return,” and thou “tillest the earth.”—R.]

and those former words, that will be said to us;

[Literally, “that we shall hear.”—R.]

but what is far more grievous than these, the “outer darkness,”

Matt. xxv. 30.

the bonds that may not be burst, the venomous worm, the “gnashing of teeth;” and this with great reason. For he that is not made better even by so great a benefit, would justly suffer the most extreme, and a yet more grievous punishment. Elias once opened and shut Heaven, but that was to bring down rain, and restrain it; whereas to thee the heaven is not so opened, but in order for thee to ascend thither; and what is yet more, not to ascend only, but to lead up others also, if thou wilt; such great confidence and power hath He bestowed on thee in all that is His.

5. Forasmuch then as our house is there, there let us store up all, and leave nothing here, lest we lose it. For here, though thou put a lock on it, and doors, and bars, and set thousands of servants to watch it; though thou get the better of all the crafty ones, though thou escape the eyes of the envious, the worms, the wasting that comes of time; which is impossible;—death at any rate thou wilt never escape, but wilt be deprived of all those things in one moment of time; and not deprived of them only, but wilt have to transfer them into the hands often of thy very enemies. Whereas if thou wouldest transfer them into that house, thou wilt be far above all. For there is no need to apply either key, or doors, or bars; such is the virtue

[δναμι.]

of that city, so inviolable is this place, and by nature inaccessible to corruption and all wickedness.

How then is it not of the utmost folly, where destruction and waste is the lot of all that is stored, there to heap up all, but where things abide untouched and increase, there not to lay up even the least portion; and this, when we are to live there forever? For this cause the very heathens

[῞Ελληνε.] “Greeks.” But the ecclesiastical use is correctly given in the translation. In the New Testament, the term was equivalent to “Gentiles,” as opposed to Jews; but was afterwards applied to heathen as opposed to Christians. See Sophocles Greek Lexicon of the Roman and Byzantine periods, sub voce.—R.]

disbelieve the things that we say, since our doings, not our sayings, are the demonstration which they are willing to receive from us; and when they see us building ourselves fine houses, and laying out gardens and baths, and buying fields, they are not willing to believe that we are preparing for another sort of residence away from our city.

“For if this were so,” say they, “they would turn to money all they have here, and lay them up beforehand there;” and this they divine from the things that are done in this world. For so we see those who are very rich getting themselves houses and fields and all the rest, chiefly in those cities in which they are to stay. But we do the contrary; and with all earnest zeal we get possession of the earth, which we are soon after to leave; giving up not money only, but even our very blood for a few acres and tenements: while for the purchase of Heaven we do not endure to give even what is beyond our wants, and this though we are to purchase it at a small price, and to possess it forever, provided we had once purchased it.

Therefore I say we shall suffer the utmost punishment, departing thither naked and poor; or rather it will not be for our own poverty that we shall undergo these irremediable calamities, but also for our making others to be such as ourselves. For when heathens see them that have partaken of so great mysteries earnest about these matters, much more will they cling themselves to the things heaping much fire upon our head. For when we, who ought to teach them to despise all things that appear, do ourselves most of all urge them to the lust of these things; when shall it be possible for us to be saved, having to give account for the perdition of others? Hearest thou not Christ say, that He left us to be for salt and for lights in this world, in order that we may both brace up

[ἐπισφγγωμεν, The verb means “to bind tight,” and is variously applied.—R.]

those that are melting in luxury, and enlighten them that are darkened by the care of wealth? When therefore we even cast them into more thorough darkness, and make them more dissolute, what hope shall we have of salvation? There is none at all; but wailing and gnashing our teeth, and bound hand and foot, we shall depart into the fire of hell, after being full well worn down by the cares of riches.

Considering then all these things, let us loose the bands of such deceit, that we may not at all fall into those things which deliver us over to the unquenchable fire. For he that is a slave to money, the chains both here and there will have him continually liable to them; but he that is rid of this desire will attain to freedom from both. Unto which that we also may attain, let us break in pieces the grievous yoke of avarice, and make ourselves wings toward Heaven; by the grace and love towards man of our Lord Jesus Christ, to whom be glory and might forever and ever. Amen.

Homily XIII.

Matt. IV. 1.

“Then was Jesus led up of the Spirit into the wilderness, to be tempted of the devil.”

Then. When? After the descent of the Spirit, after the voice that was borne from above, and said, “This is My Beloved Son, in whom I am well pleased.” And what was marvellous, it was of the Holy Spirit; for this, he here saith, led Him up. For since with a view to our instruction He both did and underwent all things; He endures also to be led up thither, and to wrestle against the devil: in order that each of those who are baptized, if after his baptism he have to endure greater temptations may not be troubled as if the result were unexpected, but may continue to endure all nobly, as though it were happening in the natural course of things.

Yea, for therefore thou didst take up arms, not to be idle, but to fight. For this cause neither doth God hinder the temptations as they come on, first to teach thee that thou art become much stronger; next, that thou mayest continue modest neither be exalted even by the greatness of thy gifts, the temptations having power to repress thee; moreover, in order that that wicked demon, who is for a while doubtful about thy desertion of him, by the touchstone of temptations may be well assured that thou hast utterly forsaken and fallen from him; fourthly, that thou mayest in this way be made stronger, and better tempered than any steel; fifthly, that thou mayest obtain a clear demonstration of the treasures entrusted to thee.

For the devil would not have assailed thee, unless he had seen thee brought to greater honor. Hence, for example, from the beginning, he attacked Adam, because he saw him in the enjo