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| Matthew I. 17.
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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;154
| 154See St. Jerome in loc. | for neither is it needful for me to explain all things to you, lest ye
should grow indolent: but the second we will explain.155
| 155[St. Augustin’s Harmony of the Gospels,
ii. 4; Nicene Fathers, vol. vi. pp. 105, 106, where the sum of
the names (forty) is given a symbolical significance.—R.] | To me then he seems in this place to be putting in the place of a
generation, both the time of the captivity, and Christ Himself, by
every means connecting Him with us. And full well doth he put us in
mind of that captivity, making it manifest that not even when they went
down thither, did they become more sober-minded; in order that from
everything His coming may be shown to be necessary.
“Why then,” one may say, “doth not
Mark do this, nor trace Christ’s genealogy, but utter everything
briefly?” It seems to me that Matthew was before the rest in
entering on the subject (wherefore he both sets down the genealogy with
exactness, and stops at those things which require it): but that Mark
came after him, which is why he took a short course, as putting his
hand to what had been already spoken and made manifest.156
| 156[But see Homily I. 5, 6, where the independence of
the evangelists is emphasized.—R.] |
How is it then that Luke not only traces the genealogy,
but doth it through a greater number? As was natural, Matthew having
led the way, he seeks to teach us somewhat in addition to former
statements. And each too in like manner imitated his master; the one
Paul, who flows fuller than any river; the other Peter, who studies
brevity.
2. And what may be the reason that Matthew said not at
the beginning, in the same way as the prophet, “the vision which
I saw,” and “the word which came unto me”? Because he
was writing unto men well disposed, and exceedingly attentive to him.
For both the miracles that were done cried aloud, and they who received
the word were exceeding faithful. But in the case of the prophets,
there were neither so many miracles to proclaim them; and besides, the
tribe of the false prophets, no small one, was riotously breaking in
upon them: to whom the people of the Jews gave even more heed. This
kind of opening therefore was necessary in their case.
And if ever miracles were done, they were done for the
aliens’ sake, to increase the number of the proselytes; and for
manifestation of God’s power, if haply their enemies having taken
them captives, fancied they prevailed,
because their own gods were mighty: like as in
Egypt, out of which no small “mixed multitude”157
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 period158
| 158[Ε δ κα
μετ τατα
γγονεν.] | were few and at intervals; for example, when the sun stood still in its
course, and started back in the opposite direction. And this one may
see to have occurred in our case also. For so even in our generation,
in the instance of him who surpassed all in ungodliness, I mean Julian,
many strange things happened. Thus when the Jews were attempting to
raise up again the temple at Jerusalem, fire burst out from the
foundations, and utterly hindered them all; and when both his
treasurer,159
| 159“The tyrant commanded the sacred vessels to be
delivered up to the imperial treasury.…Into the Temple of God
then,” at Antioch, “there entered, along with Julian the
Prefect of the East, Felix the Steward of the Imperial
Treasures…And they say that Julian grievously insulted the sacred
table, and when Euzoius” (the Arian bishop) “endeavored to
prevent him, he gave him a blow on the temple…Julian, however,
presently fell into a grievous disease, and had his bowels wasted with
a kind of mortification…and so came to an end of his life. Felix
also for his part being afflicted with a scourge from God, had to vomit
blood night and day from his mouth…until he also wasted
away.” Theodoret. E H. iii. 8, 9, ed. Schulze. See also Sozom. E.
H. v. 8. St. Chrys. Orat. in Babylam. t. v. p. 246, sub fin.
where he says that Felix “burst asunder.” | and his uncle and namesake, made the sacred vessels the subject of
their open insolence, the one was “eaten with worms, and gave up
the ghost,”160
the other “burst asunder in the midst.” Moreover, the
fountains failing,161
| 161He mentions this miracle too with the former ones,
Hom. in Ps. cx. t. 1, 738; and in his first Hom. on St. Paul, t. 8, 44.
“The fountains among us, whose current is stronger than the
rivers, shrank suddenly and started back (a thing which never had
occurred to them before), upon the Emperor’s attempting to defile
the place with sacrifices and libations.” | when sacrifices were made there, and the entrance of the famine into
the cities together with the emperor himself, was a very great sign.
For it is usual with God to do such things; when evils are multiplied,
and He sees His own people afflicted, and their adversaries greatly
intoxicated with their dominion over them, then to display His own
power; which he did also in Persia with respect to the Jews.
3. Wherefore, that he was not acting without an object,
or by chance, when he distributed Christ’s forefathers into three
portions, is plain from what hath been said. And mark, too, whence he
begins, and where he ends. From Abraham to David; from David to the
captivity of Babylon; from this unto Christ Himself. For both at the
beginning he put the two in close succession, David and Abraham, and
also in summing up he mentions both in the same way. And this, because,
as I have already said, it was to them that the promises were made.
But why can it be, that as he mentioned the captivity of
Babylon, he did not mention also the descent into Egypt? Because they
had ceased to be any longer afraid of the Egyptians, but the
Babylonians they dreaded still. And the one thing was ancient, but the
other fresh, and had taken place of late. And to the one they were
carried down for no sins, but to the other, transgressions were the
cause of their being removed.
And also with regard to the very names, if any one were
to attempt to translate their etymologies, even thence would he derive
great matter of divine speculation,162
| 162θεωραν: the allegorical or
mystical sense. See Suicer on the word; and St. Just. Mart. Cohort. ad
Græc. p. 29. A. Ed. Morell. See also in the Catena Aurea, from St.
Jerome, the interpretation of the names in our Lord’s
genealogy. | and such as is of great importance with regard to the New Testament:
as, for instance, from Abraham’s name, from Jacob’s, from
Solomon’s, from Zorobabel’s. For it was not without purpose
that these names were given them. But lest we should seem to be
wearisome by running out a great length, let us pass these things by,
and proceed to what is urgent.
4. Having then mentioned all His forefathers, and ending
with Joseph, he did not stop at this, but added, “Joseph the
husband of Mary;” intimating that it was for her sake he traced
his genealogy also. Then, lest when thou hast heard of the
“husband of Mary,” thou shouldest suppose that Christ was
born after the common law of nature, mark, how he sets it right by that
which follows. “Thou hast heard,” saith he, “of an
husband, thou hast heard of a mother, thou hast heard a name assigned
to the child, therefore hear the manner too of the birth.”
“The birth of Jesus Christ was on this wise.”163
“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,164
he promises to tell also the manner thereof.
And observe a most admirable order in the things he hath
mentioned. For he did not proceed directly to the birth, but puts us in
mind first, how many generations he was from Abraham, how many from
David, and from the captivity of Babylon; and thus he
sets the careful hearer upon considering the
times, to show that this is the Christ who was preached by the
prophets. For when thou hast numbered the generations, and hast learnt
by the time that this is He, thou wilt readily receive likewise the
miracle which took place in His birth. Thus, being about to tell of a
certain great thing, His birth of a virgin, he first shadows over the
statement, until he hath numbered the generations, by speaking of
“an husband of Mary;” or rather he doth even put in short
space165
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.166
| 166See the different opinions of the Fathers on these
dates, in St. Jerome on Daniel ix. |
5. How then was He born, I pray thee? “When as His
mother Mary was espoused:”167
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:168
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;”169
and Paul, by saying, “made of a woman;” whereby he stops
the mouths of them170
| 170i.e., the Valentinians and some other
Gnostics. Theodoret, Ep. 145. “Valentinus, and Basilides, and
Bardesanes, and Harmonius, and those of their company, allow indeed the
Virgin’s conception and the birth, but affirm that God the Word
took nothing of the Virgin, but in a manner made Himself a passage
through her as through a conduit, and that in manifesting Himself to
men He was employing a mere phantom, and only seeming to be a man; as
He appeared to Abraham and certain other of the ancients.” S.
Epiph. Hær. xxxi. 7. “They affirm that He brought down His
body from Heaven, and that as water through a conduit, so He passed
through the Virgin Mary taking nothing of His mother’s womb, but
having His body from Heaven, as I said before.” Comp.
Massuet’s 1st Dissert. prefixed to the Benedictine Irenæus,
sec. 73. [Comp. the recovered work of Hippolytus (unknown when the
Oxford translation was made), Refutation of all Heresies, Book
VI., VII., Ante-Nicene Fathers, Vol. V. pp. 81 et
sqq.—R.] | that say, Christ came among us as
through some conduit. For, if this were so, what need of
the womb? If this were so, He hath nothing in common with us, but that
flesh is of some other kind, and not of the mass which belongs to us.
How then was He of the root of Jesse? How was He a rod? how Son of man?
how was Mary His mother? how was He of David’s seed? how did he
“take the form of a servant?”171
how “was the Word made flesh?”172
and how saith Paul to the Romans, “Of whom as concerning the
flesh Christ came, who is God over all?”173
Therefore that He was of us, and of our substance,174
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.”175
Having said that it was of the Holy Ghost, and without
cohabitation, he establishes his statement in another way again.176
| 176[The punctuation of the translation has here been
conformed to that of the Greek text.—R.] | Lest any one should say, “Whence doth this appear? Who hath
heard, who hath seen any such thing ever come to pass?”—or
lest you should suspect the disciple as inventing these things to favor
his Master;—he introduces Joseph as contributing, by what he
underwent, to the proof of the things mentioned; and by his narrative
all but says, “If thou doubt me, and if thou suspect my
testimony, believe her husband.” For “Joseph,” saith
he, “her husband, being a just man.” By “a just
man” in this place he means him that is virtuous in all things.
For both freedom from covetousness is justice, and universal virtue is
also justice;177
| 177See Arist. Eth. Nicom. v. 1, 2. | and it is mostly in this latter sense that the Scripture uses the name
of justice; as when it saith, “a man that was just and
true;”178
and again, “they were both just.”179
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;”180
“he will not spare in the day of vengeance:” and
“jealousy is cruel as the grave.”181
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
half182
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,183
| 183[πντων
ν μηχαν
καθεσττων.] | the angel comes to solve all their difficulties. But it is worth
inquiring, why the angel did not speak sooner, before the husband had
such thoughts: but, “when he thought on it,” not until
then, he came; for it is said, “While he thought on these things,
the angel” comes. And yet to her he declares the good tidings
even before she conceived. And this again contains another difficulty;
for even though the angel had not spoken, wherefore was the Virgin
silent, who had been informed by the angel; and why, when she saw her
betrothed husband in trouble, did she not put an end to his
perplexity?
Wherefore then did not the angel speak before Joseph
became troubled. For we must needs explain the former difficulty first.
For what reason then did he not speak? Lest Joseph should be
unbelieving, and the same happen to him as to Zacharias. For when the
thing was visible, belief was thenceforth easy; but when it had not yet
a beginning, it was not equally easy to receive his saying. For this
reason the angel spake not at the first, and through the same cause the
Virgin too held her peace. For she did not think to obtain credit with
her betrothed husband, in declaring to him a thing unheard of, but
rather that she should provoke him the more, as though she were cloking
a sin that had been committed. Since if she herself, who was to receive
so great a favor, is affected somewhat after the manner of man, and
saith, “How shall this be, seeing I know not a man?”184
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,185
| 185[That is, did not give way to her feeling, with loud
cry, whether of joy or grief.—R.] | neither did she accept the saying, but “was troubled,”
seeking “what manner of salutation this might be.”186
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.”187
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.188
| 188[ἀγροικικτερον,
“more boorish.”—R.] | But this man, after the conception,189
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
entirely190
| 190ἐκ
περιουσα,
“superabundantly.”—R.] | doing away with his distress. “For she is not only free,”
saith he, “from unlawful intercourse, but even above all nature
is her conception. Not only therefore put away thy fear, but even
rejoice more exceedingly, ‘for that which is conceived in her is
of the Holy Ghost.’”
A strange thing it was which he spake of, surpassing
man’s reason, and above all the laws of nature. How then is he to
believe, to whom such tidings are altogether new? “By the things
that are past,” saith he, “by the revelations.” For
with this intent he laid open all things that were in his mind, what he
felt, what he feared, what he was resolved to do;—that by these
he might assure himself of this point.
Or rather, not by things past only, but like wise by
things to come, he wins him over. “And she shall bring
forth,” saith he, “a Son, and thou shalt call His name
Jesus.”191
“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:192
since not to him did she bring forth, but to the whole world.
13. For this cause too the angel came bringing His name
from Heaven, hereby again intimating that this is a wondrous birth: it
being God Himself who sends the name from above by the angel to Joseph.
For neither was this without an object, but a treasure of ten thousand
blessings. Wherefore the angel also interprets it, and suggests good
hopes, in this way again leading him to belief. For to these things we
are wont to be more inclined, and therefore are also fonder of
believing them.
So having established his faith by all, by the past
things, by the future, by the present, by the honor given to himself,
he brings in the prophet also in good time, to give his
suffrage in support of all these. But before
introducing him, he proclaims beforehand the good things which were to
befall the world through Him. And what are these? Sins removed and done
away.193
“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,194
| 194[οχ πλ,
here in the sense, “not generally, not at
random.”—R.] | but because I see many after their baptism living more carelessly than
the uninitiated, and having nothing peculiar to distinguish them in
their way of life. It is, you see, for this cause, that neither in the
market nor in the Church is it possible to know quickly who is a
believer and who an unbeliever; unless one be present at the time of
the mysteries, and see the one sort put out, the others remaining
within. Whereas they ought to be distinguished not by their place, but
by their way of life. For as men’s outward195
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
store196
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
grinning197
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
believer198
| 198[πιστν. The translator sometimes,
as in this instance, rendered the word “Christian.” For the
sake of uniformity, “believer” has been substituted several
times in this paragraph.—R.] | in thee, while all the things I have mentioned give the contrary
sentence? And why do I say, the believer? since I can not clearly make
out whether thou art a man. For when thou art like an ass, kicking, and
like a bull, wantoning, and like a horse neighing after women; when
thou dost play the glutton like the bear, and pamper thy flesh as the
mule, and bear malice like the camel;199
| 199The Hebrew name
προαιρσεω, deliberate
choice.—R.] | also?
Further, if I were bidding thee make another man gentle,
not even so ought I to seem as one enjoining impossible things;
however, thou mightest then object that thou hast not the control of
another’s disposition, and that it doth not altogether rest with
thee. But now it is thine own wild beast, and a thing which absolutely
depends on thee. What plea then hast thou? or what fair excuse wilt
thou be able to put forth, turning as thou art a lion into a man, and
regardless that thou thyself art of a man becoming a lion; upon the
beast bestowing what is above nature, but for thyself not even
preserving what is natural? Yea, while the wild beasts are by thine
earnest endeavors advanced into our noble estate, thou art by thyself
cast down from the throne of the kingdom, and thrust out into their
madness. Thus, imagine, if thou wilt, thy wrath to be a kind of wild
beast, and as much zeal as others have displayed about lions, so much
do thou in regard of thyself, and cause that way of taking things200
to become gentle and meek. Because this too hath grievous teeth and
talons, and if thou tame it not, it will lay waste all things. For not
even lion nor serpent hath such power to rend the vitals as wrath, with
its iron talons continually doing so. Since it mars, we see, not the
body only, but the very health likewise of the soul is corrupted by it,
devouring, rending, tearing to pieces all its strength, and making it
useless for everything. For if a man nourishing worms in his entrails,
shall not be able so much as to breathe, his inward parts all wasting
away; how shall we, having so large a serpent eating up all within us
(it is wrath I mean), how, I say, shall we be able to produce anything
noble?
17. How then are we to be freed from this
pest? If we can drink a potion that is able to
kill the worms within us and the serpents. “And of what
nature,” it will be asked, “may this potion be, that hath
such power?” The precious Blood of Christ, if it be received with
full assurance,201
(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,”202
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,203
despising both hell and the kingdom for His sake, even this same do
they require of them whom they have seized. For whether it be with the
love of women, or of riches, or of glory, that any one is entangled, he
laughs at hell thenceforth, and despises the kingdom, that he may work
the will of these. Let us not then doubt Paul when he saith that he so
loved Christ. For when some are found so doing service to their
passions, how should that other afterwards seem incredible? Yea, and
this is the reason why our longing for Christ is feebler, because all
our strength is consumed on this love, and we rob, and defraud, and are
slaves to vainglory; than which what can be more worthless?
For though thou shouldest become infinitely conspicuous,
thou wilt be nothing better than the base: rather for this selfsame
cause thou wilt even be baser. For when they who are willing to give
thee glory, and make thee illustrious, do for this very cause ridicule
thee, that thou desirest the glory which comes of them, how can such
instances fail to turn the contrary way in regard of thee. For indeed
this thing is among those which attract censure. So that even as in the
case of one desiring to commit adultery or fornication, should any one
praise or flatter him, by this very act he becomes an accuser rather
than a commender of the person indulging such desires: so with regard
to him who is desirous of glory; when we all praise, it is accusation
rather than praise which we bestow on those who wish to be made
glorious.
18. Why then bring upon thyself that, from which the
very opposite is wont to befall thee. Yea, if thou wilt be glorified,
despise glory; so shalt thou be more illustrious than any. Why feel as
Nebuchadnezzar felt? For he too set up an image, thinking from wood and
from a senseless figure to procure to himself an increase of fame, and
the living would fain appear more glorious by the help of that which
hath no life. Seest thou the excess of his madness; how, thinking to do
honor, he rather offered insult, to himself? For when it appears that
he is relying rather on the lifeless thing, than on himself and the
soul that lives in him, and when for this cause he advances the stock
unto such high precedence, how can he be other than ridiculous,
endeavoring as he doth to adorn himself, not by his way of living, but
by planks of wood? Just as if a man should think proper to give himself
airs, because of the pavement of his house, and his beautiful staircase
rather than because he is a man. Him do many too amongst us imitate
now. For as he for his image, so some men claim to be admired for their
clothes, others for their house; or for their mules and chariots, and
for the columns in their house. For inasmuch as they have lost their
being as men, they go about gathering to themselves from other quarters
such glory as is full of exceeding ridicule.
But as to the noble and great servants of God, not by
these means, but by such as best became them, even by such did they
shine forth. For captives as they were, and slaves, and youths, and
strangers, and stripped of all resources of their own, they proved at
that time far more awful than he who was invested with all these
things. And while Nebuchadnezzar found neither so great an image, nor
satraps, nor captains of the host, nor endless legions, nor abundance
of gold, nor other pomp, enough to meet his desire, and to show him
great; to these, on the other hand, stripped of all this, their high
self-restraint alone was sufficient, and showed him that wore the
diadem and the purple, as much inferior in glory to those who had no
such thing, as the sun is more glorious than a pearl.204
For they were led forth in the midst of the whole world, being at once
youths, and captives, and slaves,
and straightway on their appearance the king darted fire from his eyes,
and captains, and deputies, and governors, and the whole amphitheatre
of the devil, stood around; and a voice of pipes from all sides, and of
trumpets, and of all music, borne up to Heaven, was sounding in their
ears, and the furnace burned up to a boundless height, and the flame
reached the very clouds, and all was full of terror and dismay. But
none of these things dismayed them, but they laughed it all to scorn,
as they would children mocking them, and exhibited their courage and
meekness, and uttering a voice clearer than those trumpets, they said,
“Be it known unto thee, O king.”205
For they did not wish to affront the king, no not so much as by a word,
but to declare their religion206
only. For which cause, neither did they extend their speech to any
great length, but set forth all briefly; “For there is,”
say they, “a God in Heaven, who is able to deliver us,”207
“why showest thou me the multitude? why the furnace? why the
sharpened swords? why the terrible guards? our Lord is higher and more
mighty than all these.”
Then when they considered that it was possible that God
might be willing even to permit them to be burnt; lest, if this should
come to pass, they might seem to be speaking falsehoods; they add this
also and say, “If this happen not, be it known unto thee, O king,
that we serve not thy gods.”208
For had they said, “Sins are the cause of His not delivering us,
should He fail to deliver,” they would not have been believed.
Wherefore in this place they are silent on that subject, though they
speak of it in the furnace, again and again alleging their sins. But
before the king they say no such thing; only, that though they were to
be burnt, they would not give up their religion.
For it was not for rewards and recompenses that they did
what they did, but out of love alone; and yet they were in captivity
too, and in slavery, and had enjoyed no good thing. Yea, they had lost
their country, and their freedom, and all their possessions. For tell
me not of their honors in the king’s courts, for holy and
righteous as they were, they would have chosen ten thousand times
rather to have been beggars at home, and to have been partakers of the
blessings in the temple. “For I had rather,” it is said,
“be an outcast209
| 209παραιπτεσθαι,
i.e., be a worshipper outside the courts. Our marginal
translation is, “I would choose rather to sit at the
threshold.” [The R.V. margin is, “I had rather stand at the
threshold.”—R.] | in the house of my God, than to dwell in the tents of sinners.”
And “one day in thy courts is better than thousands.”210
They would have chosen then ten thousand times rather to be outcasts at
home, than kings in Babylon. And this is manifest, from what they
declare even in the furnace, grieving at their continuance in that
country. For although themselves enjoyed great honors, yet seeing the
calamities of the rest they were exceedingly vexed; and this kind of
thing is most especially characteristic of saints, that no glory, nor
honor, nor anything else should be more precious to them than their
neighbor’s welfare. See, for example, how even when they were in
a furnace, they made their supplication for all the people. But we not
even when at large bear our brethren in mind. And again, when they were
inquiring about the dreams,211
they were looking “not to their own but the common good,”212
for that they despised death they showed by many things afterwards. But
everywhere they put themselves forward, as wishing to prevail213
with God by importunity. Next, as not accounting themselves either to
be sufficient, they flee to the Fathers; but of themselves they said
that they offer nothing more than “a contrite spirit.”214
19. These men then let us also imitate. Because now too
there is set up a golden image, even the tyranny of Mammon. But let us
not give heed to the timbrels, nor to the flutes, nor to the harps, nor
to the rest of the pomp of riches; yea, though we must needs fall into
a furnace of poverty, let us choose it, rather than worship that idol,
and there will be “in the midst a moist whistling
wind.”215
| 215Song of the Three Children, v. 26" id="IV_1-p114.1">Song of the
Three Children, v. 26. [The
Greek phrase, δρσο
διασυρζουσα,
literally means, “a dew continually whistling.” Chrysostom
refers several times in what follows to the “dew,” having
this citation in mind.—R.] | Let us not then shudder at hearing of “a furnace of
poverty.” For so too at that time they that fell into the furnace
were shewn the more glorious, but they that worshipped were destroyed.
Only then all took place at once, but in this case some part will be
accomplished here, some there, some both here and in the day that is to
come. For they that have chosen poverty, in order that they might not
worship mammon, will be more glorious both here and then, but they that
have been rich unjustly here, shall then pay the utmost penalty.
From this furnace Lazarus too went forth, not less
glorious than those children; but the rich man who was in the place of
them that worshipped the image, was condemned to
hell.216
| 216Gehenna. [But in Luke xvi. 23, “Hades” occurs. The context
in the Gospel, however, justifies the interpretation of the passage
given here.—R.] | For indeed what we have now mentioned was a type of this. Wherefore as
in this instance they who fell into the furnace suffered no hurt, but
they who sat without were laid hold of with great fierceness, so
likewise shall it be then. The saints walking through the river of fire
shall suffer no pain, nay they will even appear joyous; but they that
have worshipped the image, shall see the fire rest upon them fiercer
than any wild beast, and draw them in. So that if any one disbelieves
hell, when he sees this furnace, let him from the things present
believe things to come, and fear not the furnace of poverty, but the
furnace of sin. For this is flame and torment, but that, dew217
| 217[See note 11, (p. 29).—R.] | and refreshment; and by this stands the devil, by that, angels wafting
aside the flame.
20. These things let them hear that are rich, that are
kindling the furnace of poverty. For though they shall not hurt those
others, “the dew”218
| 218[See note 11, (p. 29).—R.] | coming to their aid; yet themselves they will render an easy prey to
the flame, which they have kindled with their own hands.
Then, an angel went down with those children; now, let
us go down with219
them that are in the furnace of poverty, and by alms-deeds let us make
a “dewy air,”220
| 220[See note 11, (p. 29).—R.] | and waft the flame quite aside, that we may be partakers of their
crowns also; that the flames of hell may likewise be scattered by the
voice of Christ saying, “Ye saw me an hungered, and fed
me.”221
For that voice shall then be with us instead of a “moist wind
whistling”222
| 222[See note 11, (p. 29).—R.] | through the midst of the flame. Let us then go down with alms-giving,
unto the furnace of poverty; let us behold them that in self-restraint
walk therein, and trample on the burning coals; let us behold the
marvel, strange and beyond thought, a man singing praise in a furnace,
a man giving thanks in fire, chained unto extreme poverty, yet offering
much praise to Christ. Since they, who bear poverty with thankfulness,
really become equal to those children. For no flame is so terrible as
poverty, nor so apt to set us on fire. But those children were not set
on fire; rather, on their giving thanks to the Lord, their bonds too
were at once loosed. So likewise now, if when thou hast fallen into
poverty, thou art thankful, both the bonds are loosened, and the flame
extinguished; or though it be not extinguished (what is much more
marvellous), it becomes a fountain instead of a flame: which then
likewise came to pass, and in the midst of a furnace they enjoyed a
pure dew. For the fire indeed it quenched not, but the burning of those
cast in it altogether hindered. This one may see in their case also who
live by the rules of wisdom,223
for they, even in poverty, feel more secure than the rich.
Let us not therefore sit down without the furnace,
feeling no pity towards the poor; lest the same befall us as then
befell those executioners. For if thou shouldest go down to them, and
take thy stand with the children, the fire will no longer work thee any
harm; but if thou shouldest sit above and neglect them in the flame of
their poverty, the flame will burn thee up. Go down therefore into the
fire, that thou mayest not be burnt up by the fire; sit not down
without the fire, lest the flame catch hold of thee. For if it should
find thee amongst the poor, it will depart from thee; but if alienated
from them, it will run upon thee quickly, and catch thee. Do not
therefore stand off from them that are cast in, but when the devil
gives command to cast them that have not worshipped gold into the
furnace of poverty, be not thou of them that cast others in, but of
them that are cast in; that thou mayest be of the number of the saved,
and not of the burned. For indeed it is a most effectual dew, to
be held in no subjection by desire of wealth, to be associate with poor
persons. These are wealthier than all, who have trampled under foot the
desire of riches. Forasmuch as those children too, by despising the
king at that time, became more glorious than the king. And thou
therefore, if thou despise the things of the world, shalt become more
honorable than all the world; like those holy men, “of whom the
world was not worthy.”224
In order then to become worthy of the things in Heaven,
I bid thee laugh to scorn things present. For in this way thou shalt
both be more glorious here, and enjoy the good things to come, by the
grace and love towards man of our Lord Jesus Christ; to whom be glory
and might for ever and ever. Amen. E.C.F. INDEX & SEARCH
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