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| Matthew II. 4, 5.
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Homily VII.
Matt. II. 4, 5.
“And when he had gathered all the chief priests
and scribes of the people together, he demanded of them where Christ
should be born. And they said unto him, in Bethlehem of
Judæa.”
Seest thou how all things are done to convict the Jews?
how, as long as He was out of their sight, the envy had not yet laid
hold of them, and they rehearsed the testimonies of Him with
truth; but when they saw the glory that arose from the miracles, a
grudging spirit possessed them, and thenceforth they betrayed the
truth.
However, the truth was exalted by all things, and
strength was the more gathered for it even by its enemies. See for
example in this very case, how wonderful and beyond
expectation are the results secretly provided
for.300
For both the barbarians and the Jews do the same time alike learn
something more of one another, and teach one another. Thus the Jews,
for their part, heard from the wise men, that a star also had
proclaimed Him in the land of the Persians; the wise men, in their
turn, were informed by the Jews that this Man, whom the star
proclaimed, prophets also had made known from a long time of old. And
the ground301
| 301i.e, Their assuming that the Christ should be
born at that time. | of their inquiry was made to both an occasion of setting forth clearer
and more perfect instruction; and the enemies of the truth are
compelled even against their will to read the writings in favor of the
truth, and to interpret the prophecy; although not all of it. For
having spoken of Bethlehem, and how that out of it He shall come that
should rule Israel, they proceed not afterwards to add what follows,
out of flattery to the king. And what was this? That “His goings
forth are from of old, from everlasting.”
2. “But why,” one may say, “if He was
to come from thence, did He live in Nazareth after the birth, and
obscure the prophecy?” Nay, He did not obscure it, but unfolded
it the more. For the fact, that while His mother had her constant
residence in the one place, He was born in the other, shows the thing
to have been done by a Divine dispensation.302
And for this cause, let me add, neither did He remove
from thence straightway after His birth, but abode forty days, giving
opportunity to them that were disposed to be inquisitive to examine all
things accurately. Because there were in truth many things to move them
to such an inquiry, at least if they had been disposed to give heed to
them. Thus at the coming of the wise men the whole city was in a
flutter,303
and together with the city the king, and the prophet was brought
forward, and a court of high authority was summoned; and many other
things too were done there, all which Luke relates minutely. Such were
what concerns Anna, and Simeon, and Zacharias, and the angels, and the
shepherds; all which things were to the attentive sufficient to give
hints for ascertaining what had taken place. For if the wise men, who
came from Persia, were not ignorant of the place, much more might they,
whose abode it was, acquaint themselves with these things.
He manifested Himself then from the beginning by many
miracles, but when they would not see, He hid Himself for a while, to
be again revealed from another more glorious beginning. For it was no
longer the wise men, nor the star, but the Father from above that
proclaimed Him at the streams of Jordan; and the Spirit likewise came
upon Him, guiding that voice to the head of Him just baptized; and
John, with all plainness of speech, cried out everywhere in Judæa,
till inhabited and waste country alike were filled with that kind of
doctrine; and the witness too of the miracles, and earth, and sea, and
the whole creation, uttered in His behalf a distinct voice. But at the
time of the birth, just so many things happened as were fitted quietly
to mark out Him that was come. Thus, in order that the Jews might not
say, “We know not when He was born, nor whereabouts,” both
all these events in which the wise men were concerned were brought
about by God’s providence, and the rest of the things which we
have mentioned; so that they would have no excuse to plead, for not
having inquired into that which had come to pass.
But mark also the exactness of the prophecy. For it does
not say, “He will abide” in Bethlehem, but “He
will come out” thence. So that this too was a subject of
prophecy, His being simply born there.
Some of them, however, being past shame, say that these
things were spoken of Zerubbabel. But how can they be right? For surely
“his goings forth” were not “from of old, from
everlasting.”304
And how can that suit him which is said at the beginning, “Out of
thee shall He come forth:” Zorobabel not having been born in
Judæa, but in Babylon, whence also he was called Zorobabel,305
| 305St. Jerome, de Nom. Hebr. t. 3, 77, ed. Venet. 1767.
“Zorobabel, ‘princeps vel magister Babylonis’,
sive ‘aliena translatio,’ vel ‘ortus in
Babylone.’” | because he had his origin there? And as many as know the Syrians’
language know what I say.
And together with what hath been said, all the time also
since these things is sufficient to establish the testimony. For what
saith he? “Thou art not the
least among the princes of Judah,” and he
adds the cause of the pre-eminence, saying, “out of thee shall He
come.” But no one else hath made that place illustrious or
eminent, excepting Him alone. For example: since that birth, men come
from the ends of the earth to see the manger, and the site of the shed.
And this the prophet foretold aloud from the first, saying, “Thou
art not the least among the princes of Judah;” that is, among the
heads of tribes. By which expression he comprehended even
Jerusalem.306
| 306i.e. He made Bethlehem so far greater than
Jerusalem: because “not the least” seems here equivalent to
“the greatest.” | But not even so have they given heed, although the advantage passes on
to themselves. Yea, and because of this the prophets at the beginning
discourse nowhere so much of His dignity, as touching the benefit which
accrued to them by Him. For so, when the Virgin was bearing the child,
he saith, “Thou shalt call His name Jesus;”307
and he gives the reason saying, “for He shall save His people
from their sins.” And the wise men too said not, “Where is
the Son of God?” but “He that is born King of the
Jews.” And here again it is not affirmed, “Out of thee
shall come forth” the Son of God, but “a Governor, that
shall feed my people Israel.”308
| 308[The R.V. renders more accurately: “Which
shall be shepherd of my people Israel.”—R.] | For it was needful to converse with them at first, setting out in a
tone of very exceeding condescension, lest they should be offended; and
to preach what related to their salvation in particular, that hereby
they might be the rather won over. At any rate, all the testimonies
that are first cited, and for which it was the season immediately at
the time of the birth, say nothing great, nor lofty concerning Him, nor
such as those subsequent to the manifestation of the miracles; for
these discourse more distinctly concerning His dignity. For instance,
when after many miracles children were singing hymns unto Him, hear
what saith the prophet, “Out of the mouth of babes and sucklings
Thou hast perfected praise.”309
| 309Matt. xxi.
16; Ps. viii. 2. | And again, “I will consider the Heavens, the works of Thy
fingers;” which signifies Him to be Maker of the universe. And
the testimony too, which was produced after the ascension, manifests
His equality with the Father; thus saying, “The Lord said unto my
Lord, Sit Thou on my right hand.”310
| 310Ps. cx. 1;
Acts ii. 34. | And Isaiah too saith, “He that riseth up to rule over the
Gentiles, in Him shall the Gentiles trust.”311
But how saith he that Bethlehem is “not the least
among the princes of Judah?” for not in Palestine alone, but in
the whole world, the village hath become conspicuous. Why, so far he
was speaking to Jews; wherefore also he added, “He shall feed my
people Israel.” And yet He fed the whole world; but as I have
said, He is fain not to offend as yet, by revealing what He hath to say
touching the Gentiles.
But how was it, one may say, that He did not feed the
Jewish people? I answer, first, this too is accomplished: for by the
term Israel in this place, he figuratively meant such as believed on
Him from among the Jews. And Paul interpreting this, saith, “For
they are not all Israel, which are of Israel,”312
but as many as have been born by faith and promise. And if He did not
feed them all, this is their own fault and blame. For when they ought
to have worshipped with the wise men, and have glorified God that such
a time was come, doing away all their sins (for not a word was spoken
to them of judgments set, or of accounts to be given, but of a mild and
meek Shepherd); they for their part do just the contrary, and are
troubled, and make disturbance, and go on continually framing plots
without end.
3. “Then Herod, when he had privily called the
wise men, inquired of them diligently313
| 313[R.V. “learned of them carefully” (ἠκρβωσεν παρ
ατν). “Diligently” is from the
Vulgate.—R.] | what time the star appeared:”314
Attempting to slay that which was born,—an act of
extreme idiotcy315
| 315ἀνοα. [Rendered “folly,”
“extreme folly,” etc., below.—R.] | not of madness only; since what had been said and done was enough to
have withholden him from any such attempt. For those occurrences were
not after the manner of man. A star, I mean, calling the wise men from
on high; and barbarians making so long a pilgrimage, to worship Him
that lay in swaddling clothes and a manger; and prophets too from of
old, proclaiming beforehand all this;—these and all the rest were
more than human events: but nevertheless, none of these things
restrained him. For such a thing is wickedness. It falls foul of
itself, and is ever attempting impossibilities. And mark his utter
folly. If on the one hand he believed the prophecy, and accounted it to
be unchangeable, it was quite clear that he was attempting
impossibilities; if again he disbelieved, and did not expect that those
sayings would come to pass, he need not have been in fear and alarm,
nor have formed any plot on that behalf. So that in either way his
craft was superfluous.
And this too came of the utmost folly, to think that the
wise men would make more account of him than of the Child that was
born, for the sake of which they had come so long a journey. For if,
before they saw, they were so inflamed with longing for Him;
after they had seen with their eyes, and
been confirmed by the prophecy, how hoped he to persuade them to betray
the young Child to him?
Nevertheless, many as were the reasons to withhold him,
he made the attempt; and having “privily called the wise men, he
inquired of them.”316
| 316[ἐπυνθνετο
παρ ατν, a paraphrase of the New
Testament passage, a trace of which appears in the A.V.—R.] | Because he thought that Jews would be concerned in favor of the Child,
and he never could expect that they would fall away unto such madness
as to be willing to give up to His enemies their Protector and Saviour,
and Him who was come for the deliverance of their nation. On account of
this he both calls them privily, and seeks the time not of the Child,
but of the star: thereby marking out the object of his chase so as to
include far more than it.317
| 317ἐκ
πολλ τ
περιουσα
τιθε τ θραμα.
Comp. Viger. de Idiotism. Græc. ix. 3, 3. [“Marking his prey
out of great superfluity,” is the more literal rendering. The
sense seems to be, “including more than was necessary that he
might certainly include his prey.”—R.] | For the star, I think, must have appeared a long time before. It was a
long time which the wise men had to spend on their journey. In order,
therefore, that they might present themselves just after His birth (it
being meet for Him to be worshipped in His very swaddling clothes, that
the marvellous and strange nature of the thing might appear), the star,
a long time before, makes itself visible. Whereas if at the moment of
His birth in Palestine, and not before, it had been seen by them in the
East, they, consuming a long time in their journey, would not have seen
Him in swaddling clothes on their arrival. As to his slaying the
children “from two years old and under,” let us not marvel;
for his wrath and dread, for the sake of a fuller security, added very
much to the time, so that not one might escape.
Having therefore called them, he saith, “Go and
search diligently318
| 318[“Search out carefully,” R.V. The Greek
text of the New Testament is accurately cited.—R.] | for the young Child; and when ye have found Him, bring me word again,
that I may come and worship Him also.”319
Seest thou his extreme folly? Why, if thou sayest these
things in sincerity, wherefore dost thou inquire privily? But if
intending to plot against Him, how is it thou dost not perceive, that
from the fact of their being asked secretly the wise men will be able
to perceive thy craft? But as I have already said, a soul taken captive
by any wickedness becomes more utterly senseless than any thing.
And he said not, “go and learn concerning the
King,” but “concerning the young Child;” for he could
not even endure to call Him by the name of His dominion.
4. But the wise men perceive nothing of this, by reason
of their exceeding reverence (for they never could have expected that
he could have gone on to so great wickedness, and would have attempted
to form plots against a dispensation so marvellous): and they depart
suspecting none of these things, but from what was in themselves
auguring all that would be in the rest of mankind.
“And, lo! the star, which they saw in the east,
went before them.”320
For therefore only was it hidden, that having lost their
guide, they might come to be obliged to make inquiry of the Jews, and
so the matter might be made evident to all. Since after they have made
inquiries, and have had His enemies321
| 321Some mss. read “the
Jews.” | for informants, it appears to them again. And mark how excellent was
the order; how in the first place after the star the people322
| 322[δμο. The
translation is somewhat obscure, throughout the entire
sentence.—R.] | of the Jews receives them, and the king, and these bring in the
prophecy to explain what had appeared: how next, after the prophet, an
angel again took them up and taught them all things; but for a time
they journey from Jerusalem to Bethlehem by the guidance of the star,
the star again journeying with them from that place also; that hence
too thou mightest learn, that this was not one of the ordinary stars,
for there is not so much as one star that hath this nature. And it not
merely moved, but “went before them,” drawing and guiding
them on in mid-day.
“But what need of this star any more,” one
may ask, “when the place was ascertained?” In order that
the Child also might be seen. For there was not anything to make Him
manifest, since the house was not conspicuous, neither was His mother
glorious, or distinguished. There was need then of the star, to set
them by the place. Wherefore it re-appears on their coming out of
Jerusalem, and stays not, before it hath reached the manger.
And marvel was linked on to marvel; for both were
strange things, as well the magi worshipping, as the star going before
them; and enough to attract even such as were made all of stone. For if
the wise men had said, they had heard prophets say these things, or
that angels had discoursed with them in private, they might have been
disbelieved; but now, when the vision of the star appeared on
high, even they that were exceeding
shameless had their mouths stopped.
Moreover, the star, when it stood over the young Child,
stayed its course again: which thing itself also was of a greater power
than belongs to a star, now to hide itself, now to appear, and having
appeared to stand still. Hence they too received an increase of faith.
For this cause they rejoiced also, that they had found what they were
seeking, that they had proved messengers of truth, that not without
fruit had they come so great a journey; so great a longing (so to
speak) had they for Christ. For first it came and stood over His very
head, showing that what is born is Divine; next standing there, it
leads them to worship Him; being not simply barbarians, but the wiser
sort amongst them.
Seest thou, with how great fitness the star appeared?
Why; because even after the prophecy, and after the interpretation of
the chief priests and scribes, they still had their minds turned
towards it.
5. Shame upon Marcion, shame upon Paul of Samosata,323
for refusing to see what those wise men saw,—the forefathers of
the Church; for I am not ashamed so to call them. Let Marcion be
ashamed, beholding God worshipped in the flesh. Let Paul be ashamed,
beholding Him worshipped as not being merely a man. As to His being in
the flesh, that first is signified by the swaddling clothes and the
manger; as to their not worshipping Him as a mere man, they declare it,
by offering Him, at that unripe age, such gifts as were meet to be
offered to God. And together with them let the Jews also be ashamed,
seeing themselves anticipated by barbarians and magi, whilst they
submit not so much as to come after them. For indeed what happened then
was a type of the things to come, and from the very beginning it was
shown that the Gentiles would anticipate their nation.
“But how was it,” one may ask, “that
not at the beginning, but afterwards, He said, ‘Go ye, and make
disciples of all nations’”? Because the occurrence was a
type, as I said, of the future, and a sort of declaration of it
beforehand. For the natural order was that Jews should come unto Him
first; but forasmuch as they of their own choice gave up their proper
benefit, the order of things was inverted. Since not even in this
instance should the wise men have come before the Jews, nor should
persons from so great a distance have anticipated those who were
settled about the very city, nor should those who had heard nothing
have prevented324
| 324[That is “preceded;” comp. 1 Thess. iv. 15 (R.V.) where the same Greek word occurs,
which is rendered “prevent” in the A.V.—R.] | them that were nurtured in so many prophecies. But because they were
exceedingly ignorant of their own blessings, those from Persia
anticipate those at Jerusalem. And this indeed is what Paul also saith:
“It was necessary that the word of the Lord should first have
been spoken to you, but seeing ye have judged yourselves unworthy, lo,
we turn to the Gentiles.”325
For even though before they did not obey, at any rate when they heard
it from the wise men, they ought to have made all haste; but they would
not. Therefore, while those are slumbering, these run before.
6. Let us then also follow the magi, let us separate
ourselves from our barbarian customs, and make our distance therefrom
great, that we may see Christ, since they too, had they not been far
from their own country, would have missed seeing Him. Let us depart
from the things of earth. For so the wise men, while they were in
Persia, saw but the star, but after they had departed from Persia, they
beheld the Sun of Righteousness. Or rather, they would not have seen so
much as the star, unless they had readily risen up from thence. Let us
then also rise up; though all men be troubled, let us run to the house
of the young Child; though kings, though nations, though tyrants
interrupt this our path, let not our desire pass away. For so shall we
thoroughly repel all the dangers that beset us. Since these too, except
they had seen the young Child, would not have escaped their danger from
the king. Before seeing the young Child, fears and dangers and troubles
pressed upon them from every side; but after the adoration, it is calm
and security; and no longer a star but an angel receives them, having
become priests from the act of adoration; for we see that they offered
gifts also.
Do thou therefore likewise leave the Jewish people, the
troubled city, the blood-thirsty tyrant, the pomp of the world, and
hasten to Bethlehem, where is the326
house of the spiritual Bread.327
| 327Bethlehem signifies, in Hebrew, “the house of
bread.” | For though thou be a shepherd, and come hither, thou wilt behold the
young Child in an inn: though thou be a king, and approach not here,
thy purple robe will profit thee nothing; though thou be one of the
wise men, this will be no hindrance to thee; only let thy coming be to
honor and adore, not to spurn the Son of God; only do this with
trembling and joy: for it is possible for both of these to concur in
one.
But take heed that thou be not like Herod, and say,
“that I may come and worship Him,” and when thou art come,
be minded to slay Him. For him do they resemble, who partake of the
mysteries unworthily: it being said, that such a one “shall be
guilty of the Body and Blood of the Lord.”328
Yes; for they have in themselves the tyrant who is grieved at
Christ’s kingdom, him that is more wicked than Herod of old, even
Mammon. For he would fain have the dominion, and sends them that are
his own to worship in appearance, but slaying while they worship. Let
us fear then, lest at any time, while we have the appearance of
suppliants and worshippers, we should in deed show forth the
contrary.
And let us cast everything out of our hands when we are
to worship; though it be gold that we have, let us offer it unto him
and not bury it. For if those barbarians then offered it for honor,
what will become of thee, not giving even to Him that hath need? If
those men journeyed so far to see Him newly born, what sort of excuse
wilt thou have, not going out of thy way one alley’s length, that
thou mayest visit Him sick or in bonds? And yet when they are sick or
in bonds, even our enemies have our pity; thine is denied even to thy
Benefactor and Lord. And they offered gold, thou hardly givest bread.
They saw the star and were glad, thou, seeing Christ Himself a stranger
and naked, art not moved.
For which of you, for Christ’s sake, hath made so
long a pilgrimage, you that have received countless benefits, as these
barbarians, or rather, these wiser than the wisest philosophers? And
why say I, so long a journey? Nay, many of our women are so delicate,
that they go not over so much as one crossing of the streets to behold
Him on the spiritual manger,329
unless they can have mules to draw them. And others being able to walk,
yet prefer to their attendance here, some a crowd of worldly business,
some the theatres. Whereas the barbarians accomplished so great a
journey for His sake, before seeing Him; thou not even after thou hast
seen Him dost emulate them, but forsakest Him after seeing Him, and
runnest to see the stage player. (For I touch again on the same
subjects, as I did also of late.330
) And seeing Christ lying in the manger, thou leavest Him, that thou
mayest see women on the stage.
7. What thunderbolts do not these things deserve? For
tell me, if any one were to lead331
| 331[εαγαγεν
πηγγελλτο,
“were promising to introduce.”—R.] | thee into a palace, and show thee the king on his throne, wouldest thou
indeed choose to see the theatre instead of those things? And yet even
in the palace there is nothing to gain; but here a spiritual well of
fire gushes up out of this table. And thou leavest this, and runnest
down to the theatre, to see women swimming, and nature put to open
dishonor, leaving Christ sitting by the well? Yes: for now, as of old,
He sits down by the well, not discoursing to a Samaritan woman, but to
a whole city. Or perchance now too with a Samaritan woman only. For
neither now is any one with Him; but some with their bodies only, and
some not even with these. But nevertheless, He retires not, but
remains, and asks of us to drink, not water, but holiness, for
“His holy things He gives unto the holy.”332
| 332This expression, Τ
για το γοι, “Holy
Things for Holy Persons,” is used in the liturgies of St.
Clement, St. James, St. Mark, St. Chrysostom, the Ethiopian liturgy,
and that of Severus. | For it is not water that He gives us from this fountain, but living
blood; and it is indeed a symbol of death, but it is become the cause
of life.
But thou, leaving the fountain of blood, the awful cup,
goest thy way unto the fountain of the devil, to see a harlot swim, and
to suffer shipwreck of the soul. For that water is a sea of
lasciviousness, not drowning bodies, but working shipwreck of souls.
And whereas she swims with naked body, thou beholding, art sunk into
the deep of lasciviousness. For such is the devil’s net; it
sinks, not them that go down into the water itself, but them that sit
above more than such as wallow therein; and it chokes them more
grievously than Pharaoh, who was of old sunk in the sea with his horses
and his chariots. And if souls could but be seen, I could show you many
floating on these waters, like the bodies of the Egyptians at that
time. But what is still more grievous is this, that they even call such
utter destruction a delight, and they term the sea of perdition a
channel for a pleasure voyage.333
Yet surely one might easier pass over in safety the Ægean or the
Tuscan sea, than this spectacle. For in the first place, through a
whole night the devil preoccupies their souls with the expectation of
it; then having shown them the expected object, he binds them at once,
and makes them captives. For think not, because thou hast not been
joined unto the harlot, thou art clean from the sin; for in the purpose
of thine heart thou hast done it all. Since if thou be taken by lust,
thou hast kindled the flame up higher; if thou feel nothing at what
thou seest, thou deservest a
heavier charge, for being a scandal to others, by encouraging them in
these spectacles, and for polluting thine own eye-sight, and together
with thine eye-sight, thy soul.
However, not merely to find fault, come let us devise a
mode of correction too. What then will the mode be? I would commit you
to your own wives, that they may instruct you. It is true, according to
Paul’s law,334
you ought to be the teachers. But since that order is reversed by sin,
and the body has come to be above, and the head beneath, let us even
take this way.
But if thou art ashamed to have a woman for thy teacher,
fly from sin, and thou wilt quickly be able to mount up on the throne
which God hath given thee. Since so long as thou sinnest the Scripture
sends thee not to a woman only, but even to things irrational, and
those of the viler sort; yea, it is not ashamed to send thee who art
honored with reason, as a disciple to the ant.335
Plainly this is no charge against the Scripture, but against them that
so betray their own nobility of race. This then we will do likewise;
and for the present we will commit thee to thy wife; but if thou
despise her, we will send thee away to the school of the very brutes,
and will point out to thee how many birds, fishes, four-footed beasts,
and creeping things are found more honorable, and chaster than
thou.
If now thou art ashamed, and dost blush at the
comparison, mount up to thine own nobility, and fly the sea of hell,
and the flood of fire, I mean the pool in the theatre. For this pool
introduces to that sea, and kindles that abyss of flame. Since if
“he that looketh on a woman to lust after her hath already
committed adultery,”336
he who is forced even to see her naked, how doth he not become ten
thousandfold a captive? The flood in the days of Noah did not so
utterly destroy the race of men as these swimming women drown all that
are there with great disgrace. For as to that rain, though it wrought
indeed a death of the body, yet did it repress the wickedness of the
soul; but this hath the contrary effect; while the bodies remain, it
destroys the soul. And ye, when there is a question of precedence,
claim to take place of the whole word, forasmuch as our city first
crowned itself with the name of Christian;337
| 337Acts xi.
26. [More literally.
“the name of the Christians,” indicating more directly the
reference to the passage in Acts.—R.] | but in the competition of chastity, ye are not ashamed to be behind the
rudest cities.
8. “Well,” saith one, “and what dost
thou require us to do? to occupy the mountains, and become
monks?” Why it is this which makes me sigh, that ye think them
alone to be properly concerned with decency and chastity; and yet
assuredly Christ made His laws common to all. Thus, when He saith,
“if any one look on a woman to lust after her,” He speaks
not to the solitary, but to him also that hath a wife; since in fact
that mount was at that time filled with all kinds of persons of that
description. Form then in thy mind an image of that amphitheatre, and
hate thou this, which is the devil’s. Neither do thou condemn the
severity of my speech. For I neither “forbid to
marry,”338
nor hinder thy taking pleasure; but I would have this be done in
chastity, not with shame, and reproach, and imputations without end. I
do not make it a law that you are to occupy the mountains and the
deserts, but to be good and considerate and chaste, dwelling in the
midst of the city. For in fact all our laws are common to the monks
also, except marriage; yea rather, even with respect to this, Paul
commands us to put ourselves altogether on a level with them; saying,
“For the fashion of this world passeth away:” that
“they that have wives be as though they had none.”339
“Wherefore” (so he speaks) “I do not
bid you take possession of the summits of the mountains; it is true I
could wish it, since the cities imitate the things that were done in
Sodom; nevertheless, I do not enforce this. Abide, having house and
children and wife; only do not insult thy wife, nor put thy children to
shame, neither bring into thine house the infection from the
theatre.” Hearest thou not Paul saying, “The husband hath
not power of his own body, but the wife,”340
and setting down laws common to both? But thou, if thy wife be
continually thrusting herself into a public assembly, art severe in
blaming her; but thyself, spending whole days on public shows, thou
dost not account worthy of blame. Yea, touching thy wife’s
modesty thou art so strict as even to go beyond necessity or measure,
and not to allow her so much as indispensable absences; but to thyself
thou deemest all things lawful. Yet Paul allows thee not, who gives the
wife likewise the same authority, for thus he speaks: “Let the
husband render unto the wife due honor.”341
| 3411 Cor. vii.
3. In our copies of the Greek
Testament, and in the mss. of St. Chrysostom,
here it is, ενοιαν, not τιμν. But Mr. Field writes τιμν, 1. from internal evidence; 2,
from comparison of St. Chrysostom’s own Commentary on this place
of St. Paul; and accounts for it by supposing that he quoted from
memory, as often, and confused the verse with 1 Peter iii. 7. [The text in 1 Cor. vii. 3, according to most of the best Greek and
Latin mss., is τν
φειλν (R.V., “her duo”).
The text and argument of Chrysostom indicate careless citation. The
translator’s note was written before New Testament textual
criticism had received any attention from more modern English
divines.—R.] | What sort of
honor then is this,
when thou insultest her in the chiefest things, and givest up her body
to harlots (for thy body is hers); when thou bringest tumults and wars
into thine house, when thou doest in the market place such things, as
being related by thyself to thy wife at home, overwhelm her with shame,
and put to shame also thy daughter if present, and more than them,
surely, thyself? For thou must necessarily either be silent, or behave
thyself so unseemly, that it would be just for thy very servants to be
scourged for it. What plea then wilt thou have, I pray thee, beholding,
as thou dost, with great eagerness, things which even to name is
disgraceful; preferring to all sights these, which even to recount is
intolerable?
Now then for a season, in order not to be too
burdensome, I will here bring my discourse to an end. But if ye
continue in the same courses, I will make the knife sharper, and the
cut deeper; and I will not cease, till I have scattered the theatre of
the devil, and so purified the assembly of the Church. For in this way
we shall both be delivered from the present disgrace, and shall reap
the fruit of the life to come, by the grace and love towards man of our
Lord Jesus Christ, to whom be glory and might for ever and ever.
Amen. E.C.F. INDEX & SEARCH
|
