HOMILIES
OF ST. JOHN CHRYSOSTOM,
ARCHBISHOP OF CONSTANTINOPLE,
ON THE GOSPEL ACCORDING TO ST. MATTHEW
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HOMILY I.
IT were indeed meet for us not at all to require(1)
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,(2) 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."(3) 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."(4) 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."(5)
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.(6)
But that no such effect may ensue, let us
2
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.(1) 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,(2) 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, trod who had risen above mere
corporeal imaginations,(3) required none of these. And if even in their
case there was a sound, it was not for the sake of the apostles, but
for the Jews, who were present, on whose account also the tongues of
fire appeared. For if even after this, some said, "they are filled with
new wine,"(4) much more would they have said so, had they seen none of
these things.
And in the Old Testament, it was upon Moses' going
up, that God came down; but here, when our nature hath been carried up
into Heaven, or rather unto the royal throne, then the Spirit makes His
descent.
Now had the Spirit been an inferior being,(5) the
results would not have been greater and more wonderful. For indeed
these tables are far better, and the achievements more illustrious.
Since the apostles came not down from a mountain, as Moses, bearing
monuments of stone in their hands, but carrying about the Spirit in
their mind, and pouring forth a kind of treasure and fountain of
doctrines and of gifts and of all things that are good, so they went
everywhere around, and became, through that grace, living books and
laws. Thus they won over "the three thousand," thus "the five
thousand,"(6) thus the nations of the world; God, by their tongue,
discoursing with all that approached them.
4. By whom Matthew also, being filled with the
Spirit,wrote, what he did write:--Matthew the Publican, for I am not
ashamed to name him by his trade, neither him nor the others. For this
in a very special way indicates both the grace of the Spirit, and their
virtue.
And He hath properly called His work by a name
(which signifies) good tidings.(7) Yea, for it was removal of
punishment, and remission of sins, and "righteousness, and
sanctification, and redemption,"(8) 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,(9) 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.
3
"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.(1)
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(2) 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(3) 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(4) to no purpose; on the other, he
might make our test of the truth of their affirmations perfect.(5)
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;"(1) that is, that being
continually reminded thou mayest hold to the certainty,(7) and abide in
certainty.
But as to John, he hath himself kept silence
touching the cause; yet,(8) (as a tradition(9) 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,(10) 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.(11)
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(12) 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,(13) 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,(14) is
4
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.(1) But if there were any hostility(2) 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(3) cannot be hid, but declare aloud
their connexion(3) 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."4 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?(5) 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
5
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,(1) 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 Palaestra, 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 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,"(3) 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(4) 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;(5) 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.(6)
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(7)
abounding, and choirs of angels shining forth in a human body, and the
commonwealth(8) of Heaven manifested here on earth. For a
6
commonwealth(1) 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(1) 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" 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(1) 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(1) 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.(2)
13. Since then the aforesaid republic(1) 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.(1) 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(3)), and so may greatly facilitate our task.
14. And this because(4) 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.
7
And this again(1) is another question; why, after
having spoken of fourteen generations, he hath not in the third
division maintained the number.(2)
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(3) the questions only. But if ye long for(4) 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."(5)
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(6) 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,(7) 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(8) 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
8
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(1) 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;"(2)--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;(3) 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
9
blood of sprinkling,"(1) 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(2) 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.(3)
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(4)"
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(5) 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?"(6)
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(7)." Yea, for it is far beyond all thought to hear
that God the Unspeakable, (8) 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,(9) 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
10
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,(1) 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(2) 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(3) 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,(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,
11
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?"(1) 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(2) 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."(3) And to Solomon too He said, that for
David's sake He rent not the kingdom during his lifetime.(4) 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(5) 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."(6)
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."(7)
"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?(8)
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
12
be traced. In order then that he might keep the custom, and not seem to
be making alterations(1) 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.(2)
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,(3) 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(4) 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."(5) 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 (6) 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-
13
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?(1) And would it were
only for makeweights:(1) 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,(2) 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"?(3)
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."(4) 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."(5)
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,
14
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."(1) 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,(2) 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.(1) For if He disguised many things from the first,
calling Himself Son of Man, and hath not everywhere clearly unfolded to
us
15
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?(1)
But what kind of marvel? it may be asked. That the
Virgin should be preserved, and delivered from evil suspicion. For if
this had been discovered by the Jews from the beginning, they would
have stoned the Virgin, making the report a handle for mischief,(2) 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(3) (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(4) 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 s 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."(6) 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."(7)
"What doest thou, O man, putting us in remembrance of a history that
contains an unlawful intercourse?" But why is this said?(8) 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 cloth 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,
16
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,(1) 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.(2) 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?"(3)
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?(4) First, from the name of the child s 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?
17
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:"(1) and, "I have set a hedge about
it:"(2) and Paul, "Having broken down the middle wall of the hedge."(3)
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.(4)
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(5) 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,(6) 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."(7) 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,(8) 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
18
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,(1) 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:"(2) 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.(2) 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."(4) For to confess
s one's own sins, this is to give thanks with confessions 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.
19
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,(1) 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"(2) above all Jews. On this
wise again Paul saith, "I am not meet to be called an apostle;"(3)
because of this he became even first of all. So likewise John: "I am
not meet to loose the latchet of His shoe;"(4) 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.(5)
So Peter too said, "Depart from me, for I am a sinful man;"(6) 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.(7) 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(8) 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.(9)
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(10) 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."(11) And again, when the
priests desired to carry about the ark of God(12) with him, he did not
permit it; but what doth he say?(13) "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.(14) Wherefore also God said,
"I have found David, the son of Jesse, a man after mine own heart."(15)
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
20
mind. Thus "learn," saith He, "of me, for I am meek and lowly in heart,
and ye shall find rest unto your souls."(1) 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;(1) for neither is it needful for me to explain all things to
you, lest ye should grow indolent: but the second we will explain.(2)
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.(3)
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,
21
because their own gods were mighty: like as in Egypt, out of which no
small "mixed multitude"(1) 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(2) 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,(3) 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,"(4)
the other "burst asunder in the midst." Moreover, the fountains
failing,(5) 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,(6) 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."(7) "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,(8) 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
22
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(1) 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.(2)
5. How then was He born, I pray thee? "When as His
mother Mary was espoused:"(3) 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:(4) 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;"(5) and Paul, by saying, "made of a woman;"
whereby he stops the mouths of them(6) that say, Christ came among us as
23
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?"(1) how "was the Word made flesh?"(2) and how saith Paul to
the Romans, "Of whom as concerning the flesh Christ came, who is God
over all?"(3) Therefore that He was of us, and of our substance,(4) 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."(5)
Having said that it was of the Holy Ghost, and
without cohabitation, he establishes his statement in another way
again.(6) 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;(7) 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;"(8) and again, "they were both just."(9) 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;"(10) "he will not spare in the day of vengeance:" and
"jealousy is cruel as the grave."(11) 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(12) 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,(13) 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?
24
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?"(1) 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,(2)
neither did she accept the saying, but "was troubled," seeking "what
manner of salutation this might be."(3) 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."(4)
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.(5) But this man,
after the conception,(6) when his soul was actually possessed with that
evil suspicion, and ready to exchange it for good hopes, if there
appeared any one to guide that way, readily receives the revelation.
Wherefore he hath the good tidings declared to him after his suspicion,
that this selfsame thing might be to him a convincing proof of the
things spoken. I mean, that the fact of his having mentioned it to no
one, and his hearing the angel say the very things which he thought in
his mind, this afforded him an unquestionable sign that one had come
from God to say it. For to Him alone it belongs to know the secrets of
the heart.
Mark only, what a number of results are here. The
man's self-command is thoroughly shown; the word spoken in season
contributes to his faith, and the history is freed from suspicion, in
that it shows him to have felt what it was likely a husband would feel.
25
10. How then doth the angel assure him? Hear and
marvel at the wisdom of his words. For being come he saith, "Joseph,
thou son of David, fear not to take unto thee Mary thy wife." He
straightway puts him in mind of David, of whom the Christ was to
spring, and he doth not suffer him to be greatly perturbed, by the
title of his forefathers, reminding him of the promise made to the
whole race. Else wherefore doth he call him "Son of David"?
"Fear not:" and yet in another case God doeth not
so, but when one was devising about a certain woman what he ought not,
He spake the word more in a way of rebuke, and with a threat.[1] And
yet there too, the act was of ignorance, for not with knowledge did
that person take Sarah; yet nevertheless He rebuked him: but here
mildly. For exceeding great were the mysteries He was dispensing,[2]
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[3] 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 shall call His name Jesus."[4] "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:[5] 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 rings in the prophet also in good time, to give his
26
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.[1] "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.[2] 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 unbehever; 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[3] 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[4] 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[5] 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[6] 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;[7] when thou dost
raven as a wolf, art wrathful as a serpent, stingest like a scorpion,
and art crafty as a fox, treasurest the poison of wickedness like an
asp or a viper, and warrest against thy brethren like that evil demon
;--how shall I be able to number thee with men, not seeing in thee the
marks of man's nature. Why, whilst I am seeking the difference of
catechumen and believer, I come near not to find even the difference
between a man and a will beast. For what shall I
27
call thee? a wild beast? Nay, the wild beasts are possessed by some one
of these defects, but thou heapest all together, and far surpassest
their brutishness. Shall I then call thee a devil?[1] Nay, a devil is
not a slave to the dominion of the belly, neither doth he set his love
on riches. When therefore thou hast more faults than either wild beasts
or devils, how, I pray thee, shall we call thee a man? And if thou art
not to be styled a man, how shall we address thee as a believer?
16. And what is yet more grievous is this, that
being in such evil case, we have no idea whatever of the deformity of
our own soul, nor discern the hideousness thereof. And yet when thou
art sitting at a hairdresser's, and having thine hair cut, thou takest
the mirror, and dost examine with care the arrangement of thy locks,
and askest them that stand by, and the haircutter himself, if he hath
well disposed what is on the forehead; and being old, for so it often
happens, art not ashamed of going wild with the fancies of youth: while
of our own soul, not only deformed, but transformed into a wild beast,
and made a sort of Scylla or Chimaera, according to the heathen fable,
we have not even a slight perception. And yet in this case too there is
a mirror, spiritual, and far more excellent, and more serviceable than
that other one; for it not only shows our own deformity, but transforms
it too, if we be willing, into surpassing beauty. This mirror is the
memory of good men, and the history of their blessed lives; the reading
of the Scriptures; the laws given by God. If thou be willing once only
to look upon the portraitures of those holy men, thou will both see the
foulness of thine own mind, and having seen this, wilt need nothing
else to be set free from that deformity. Because the mirror is useful
for this purpose also, and makes the change easy.
Let no man therefore continue in the form of the
irrational creatures. For if the slave doth not enter into the father's
house, how wilt thou, having become even a wild beast, be able to set
thy foot within those vestibules? And why say I, a wild beast? Nay,
such a one is more unmanageable than any wild beast. For they, although
by nature savage, yet when they have had the advantage of man's art,
oftentimes grow tame; but thou who hast changed their natural wildness
into this unnatural gentleness, what sort of plea wilt thou have, when
thou hast trained thine own natural meekness into the savageness that
is contrary to nature? when that which is wild by nature thou
exhibitest in gentle mood, but presentest thyself, by nature so gentle,
unnaturally savage? and the lion[2] thou tamest and makest tractable,
but thine own wrath thou renderest wilder than any lion. And yet in
that case there are two hindrances, first that the beast is deprived of
reason, and then that it is the most wrathful of all things;
nevertheless by the excellency of the wisdom given to thee of God, thou
dost overcome even nature. Thou therefore, who in who beasts art
victorious over nature herself, how is it that in thine own case
together with nature thou givest up thine admirable quality of free
will[3] 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[4] 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
28
pest? If we can drink a potion that is able 5 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,[1] (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,"[2] 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,[3] 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 shall 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 gl