Bad Advertisement?
Are you a Christian?
Online Store:Visit Our Store
| Matthew 1. 22, 23.
PREVIOUS SECTION - NEXT SECTION - HELP 
Homily V.
Matt. I. 22, 23.
“Now all this was done, that it might be fulfilled
which was spoken of the Lord by the Prophet, saying, Behold, a Virgin
shall be with child, and shall bring forth a Son, and they shall call
His name Emmanuel.”
I Hear many say, “While
we are here, and enjoying the privilege of hearing, we are awed, but
when we are gone out, we become altered men again, and the flame of
zeal is quenched.” What then may be done, that this may not come
to pass? Let us observe whence it arises. Whence then doth so great a
change in us arise? From the unbecoming employment of our time, and
from the company of evil men. For we ought not as soon as we retire
from the Communion,225
| 225[τ
συνξεω, the technical term for a
religious service among Christians. It does not of itself imply a
Eucharistic service, as the above rendering seems to suggest. Indeed,
the exordium of this Homily points directly to a service in which the
sermon was prominent, making no allusion to the Lord’s Supper.
For a wider use, see the close of Homily LXXXVIII.—R.] | to plunge into business unsuited to the Communion, but as soon as ever
we get home, to take our Bible into our hands, and call our wife and
children to join us in putting together what we have heard, and then,
not before, engage in the business of life.226
| 226Comp. Herbert’s Country Parson, c. 10.
“He himself, or his wife, takes account of sermons, and how every
one profits, comparing this year with the last.” |
For if after the bath you would not choose to hurry into
the market place, lest by the business in the market you should destroy
the refreshment thence derived; much more ought we to act on this
principle after the Communion. But as it is, we do the contrary, and in
this very way throw away all. For while the profitable effect of what
hath been said to us is not yet well fixed, the great force of the
things that press upon us from without sweeps all entirely away.
That this then may not be the case, when you retire from
the Communion, you must account nothing more necessary than that you
should put together the things that have been said to you. Yes, for it
were the utmost folly for us, while we give up five and even six days
to the business of this life, not to bestow on things spiritual so much
as one day, or rather not so much as a small part of one day. See ye
not our own children, that whatever lessons are given them, those they
study throughout the whole day? This then let us do likewise, since
otherwise we shall derive no profit from coming here, drawing water
daily into a vessel with holes, and not bestowing on the retaining of
what we have heard even so much earnestness as we plainly show with
respect to gold and silver. For any one who has received a few pence
both puts them into a bag and sets a seal thereon; but we, having given
us oracles more precious than either gold or costly stones, and
receiving the treasures of the Spirit, do not put them away in the
storehouses of our soul, but thoughtlessly and at random suffer them to
escape from our minds. Who then will pity us after all this, plotting
against our own interests, and casting ourselves into so deep poverty?
Therefore, that this may not be so, let us write it down an unalterable
law for ourselves, for our wives, and for our children, to give up this
one day of the week entire to hearing, and to the recollection of the
things we have heard. For thus with greater aptness for learning shall
we approach what is next to be said; and to us the labor will be less,
and to you the profit greater, when, bearing in memory what hath been
lately spoken, ye hearken accordingly to what comes afterwards. For no
little doth this also contribute towards the understanding of what is
said, when ye know accurately the connexion of the thoughts, which we
are busy in weaving together for you. For since it is not possible to
set down all in one day, you must by continued remembrance make the
things laid before you on many days into a kind of chain, and so wrap
it about your soul: that the body of the Scriptures may appear
entire.
Therefore let us not either to-day go on to the subjects
set before us, without first recalling what was lately said to our
memory.227
| 227[“Let us therefore remember again what was
lately said, and thus go on to what is set before us
to-day.”—R.] |
2. But what are the things set before us to-day?
“Now all this was done, that it might be fulfilled which was
spoken of the Lord by the prophet, saying.” In a tone worthy of
the wonder, with all his might he
hath uttered his voice, saying, “Now all this was
done.” For when he saw the sea and the abyss of the love of God
towards man, and that actually come to pass which never had been looked
for, and nature’s laws broken, and reconciliations made, Him who
is above all come down to him that is lower than all, and “the
middle walls of partition broken,”228
and the impediments removed, and many more things than these done
besides; in one word he hath put before us the miracle, saying,
“Now all this was done that it might be fulfilled which was
spoken of the Lord.” For, “think not,” saith he,
“that these things are now determined upon; they were prefigured
of old.” Which same thing, Paul also everywhere labors to
prove.
And the angel proceeds to refer Joseph to Isaiah; in
order that even if he should, when awakened, forget his own words, as
newly spoken, he might by being reminded of those of the prophet, with
which he had been nourished up continually, retain likewise the
substance of what he had said.229
| 229[The view here indicated, that this citation was
part of the angelic message, is not generally held (but see J. A.
Alexander in loco). It seems to me inconsistent with the last
clause of verse 23:
“which is, being interpreted,”
etc.—R.] | And to the woman he mentioned none of these things, as being a damsel
and unskilled in them, but to the husband, as being a righteous man and
one who studied the prophets, from them he reasons. And before this he
saith, “Mary, thy wife;” but now, when he hath brought the
prophet before him, he then trusts him with the name of virginity; for
Joseph would not have continued thus unshaken, when he heard from him
of a virgin, unless230
| 230[“Unless,” is not found in the mss., but inserted by the editors as necessary to
the sense.—R.] | he had first heard it also from Isaiah. For indeed it was nothing novel
that he was to hear out of the prophets,231
| 231[“Prophet” is the correct rendering; the
plural in the Oxford version is probably due to a typographical
error.—R.] | but what was familiar to him, and had been for a long time the subject
of his meditations. For this cause the angel, to make what he said easy
to be received, brings in Isaiah. And neither here doth he stop, but
connects the discourse with God. For he doth not call the saying
Isaiah’s, but that of the God of all things. For this cause he
said not, “that it might be fulfilled which was spoken of
Isaiah,” but “which was spoken of the Lord.” For the
mouth indeed was Isaiah’s, but the oracle was wafted from
above.
3. What then saith this oracle? “Behold, a virgin
shall be with child, and shall bring forth a son, and they shall call
His name Emmanuel.”
How was it then, one may say, that His name was not
called Emmanuel, but Jesus Christ? Because he said not, “thou
shalt call,” but “they shall call,” that is, the
multitude, and the issue of events. For here he puts the event as a
name: and this is customary in Scripture, to substitute the events that
take place for names.
Therefore, to say, “they shall call” Him
“Emmanuel,” means nothing else than that they shall see God
amongst men. For He hath indeed always been amongst men, but never so
manifestly.
But if Jews are obstinate, we will ask the, when was the
child called, “Make speed to the spoil, hasten the prey?”
Why, they could not say. How is it then that the prophet said,
“Call his name Maher-shalal-hash-baz?”232
| 232Isa. viii.
3. [Chrysostom does not use
the Hebrew name here, but simply repeats a part of the Greek phrase
used to translate “Maher-shalal-hash-baz” in the LXX., which he had already given in the previous
sentence: Ταχω
σκλευσον, ξω
προνμευσον.
The R.V. in loco does not accept the imperative rendering, but
gives this marginal explanation: “That is, The spoil speedeth,
the prey hasteth.”—R.] | Because, when he was born, there was a taking and dividing of spoils,
therefore the event that took place in his time is put as his name. And
the city, too, it is said, shall be called “the city of
righteousness, the faithful city Sion.”233
And yet we nowhere find that the city was called
“righteousness,” but it continued to be called Jerusalem.
However, inasmuch as this came to pass in fact, when the city underwent
a change for the better, on that account he saith it is so called. For
when any event happens which marks out him who brings it to pass, or
who is benefited by it, more clearly than his name, the Scripture234
| 234[Supplied by translator; literally, “it
speaks.”—R.] | speaks of the truth of the event as being a name to him.
4. But if, when their mouths are stopped on this point,
they should seek another, namely, what is said touching Mary’s
virginity, and should object to us other translators,235
| 235i.e., Aquila who flourished A.D. 128,
Theodotion, A.D. 175, Symmachus, A.D. 201: who were all of them Jews or
Judaizing heretics. Cave, Hist. Lit. i. 32, 48, 64. | saying, that they used not the term “virgin,” but
“young woman;” in the first place we will say this, that
the Seventy were justly entitled to confidence above all the others.
For these made their translation after Christ’s coming,
continuing to be Jews, and may justly be suspected as having spoken
rather in enmity, and as darkening the prophecies on purpose; but the
Seventy, as having entered upon this work an hundred years or more
before the coming of Christ, stand clear from all such suspicion, and
on account
of the date, and of
their number, and of their agreement,236
| 236[This reference to the “agreement” of
the LXX. seems to indicate an acceptance of
the current tradition in regard to the supernatural exactness of that
version.—R.] | would have a better right to be trusted.
But even if they bring in the testimony of those others,
yet so the tokens of victory would be with us. Because the Scripture is
wont to put the word “youth,” for “virginity;”
and this with respect not to women only, but also to men. For it is
said, “young men and maidens, old men with younger
ones.”237
And again, speaking of the damsel who is attacked, it saith, “if
the young woman cry out,”238
meaning the virgin.
And what goes before also establishes this
interpretation. For he doth not merely say, “Behold, the Virgin
shall be with child,” but having first said, “Behold, the
Lord Himself shall give you a sign,” then he subjoins,
“Behold, the Virgin shall be with child.”239
Whereas, if she that was to give birth was not a virgin, but this
happened in the way of marriage, what sort of sign would the event be?
For that which is a sign must of course be beyond the course of common
events, it must be strange and extraordinary; else how could it be a
sign?
5. “Then Joseph, being raised from sleep, did as
the angel of the Lord had bidden him.” Seest thou obedience, and
a submissive mind? Seest thou a soul truly wakened, and in all things
incorruptible? For neither when he suspected something painful or amiss
could he endure to keep the Virgin with him; nor yet, after he was
freed from this suspicion, could he bear to cast her out, but he rather
keeps her with him, and ministers to the whole Dispensation.
“And took unto him Mary his wife.” Seest
thou how continually the evangelist uses this word, not willing that
that mystery should be disclosed as yet, and annihilating that evil
suspicion?
And when he had taken her, “he knew her not, till
she had brought forth her first-born Son.”240
| 240[There is no indication here of any knowledge of the
reading found in the oldest authorities of every class (uncials,
cursives and versions): ἔτεκεν υν, instead of
ἔτεκεν τν υν
ατ τν
πρωττοκον. The
latter is the reading of all authorities in Luke ii. 7.—R.] | He hath here used the word “till,” not that thou shouldest
suspect that afterwards he did know her, but to inform thee that before
the birth the Virgin was wholly untouched by man. But why then, it may
be said, hath he used the word, “till”? Because it is usual
in Scripture often to do this, and to use this expression without
reference to limited times. For so with respect to the ark likewise, it
is said, “The raven returned not till the earth was dried
up.”241
And yet it did not return even after that time. And when discoursing
also of God, the Scripture saith, “From age until age Thou
art,”242
not as fixing limits in this case. And again when it is preaching the
Gospel beforehand, and saying, “In his days shall righteousness
flourish, and abundance of peace, till the moon be taken away,”243
it doth not set a limit to this fair part of creation. So then here
likewise, it uses the word “till,” to make certain what was
before the birth, but as to what follows, it leaves thee to make the
inference. Thus, what it was necessary for thee to learn of Him, this
He Himself hath said; that the Virgin was untouched by man until the
birth; but that which both was seen to be a consequence of the former
statement, and was acknowledged, this in its turn he leaves for thee to
perceive; namely, that not even after this, she having so become a
mother, and having been counted worthy of a new sort of travail, and a
child-bearing so strange, could that righteous man ever have endured to
know her. For if he had known her, and had kept her in the place of a
wife, how is it that our Lord244
commits her, as unprotected, and having no one, to His disciple, and
commands him to take her to his own home?
How then, one may say, are James and the others called
His brethren? In the same kind of way as Joseph himself was supposed to
be husband of Mary. For many were the veils provided, that the birth,
being such as it was, might be for a time screened. Wherefore even John
so called them, saying, “For neither did His brethren believe in
Him.”245
| 245John vii.
5. [In regard to the
“brethren of our Lord,” there seems to be some confusion in
the statements of Chrysostom: Comp. Hom. LXXXVIII., on chap. xxvii. 55,
56. The digression here to the character of James seems intended to
divert from the historical discussion.—R.] |
6. Nevertheless they, who did not believe at first,
became afterwards admirable, and illustrious. At least when Paul and
they that were of his company were come up to Jerusalem about
decrees,246
| 246Acts xv. 4,
xvi. 4, xxi. 18. | they went in straightway unto James. For he was so admired as even to
be the first to be entrusted with the bishop’s office. And they
say he gave himself up to such great austerity, that even his members
became all of them as dead, and that from his continual praying, and
his perpetual intercourse with the ground, his forehead became so
callous as to be in no better state than a camel’s knees, simply
by reason
of his striking it so
against the earth.247
| 247See Hegesippus in St. Jerome de Viris Illustr., c.
2. | This man gives directions to Paul himself, when he was after this come
up again to Jerusalem, saying,248
“Thou seest, brother, how many thousands there are of them that
are come together.” So great was his understanding and his zeal,
or rather so great the power of Christ. For they that mock Him when
living, after His death are so filled with awe, as even to die for Him
with exceeding readiness. Such things most of all show the power of His
resurrection. For this, you see, was the reason of the more glorious
things being kept till afterwards, viz. that this proof might become
indisputable. For seeing that even those who are admired amongst us in
their life, when they are gone, are apt to be forgotten by us; how was
it that they, who made light of this Man living, afterwards thought Him
to be God, if He was but one of the many? How was it that they
consented even to be slain for His sake, unless they received His
resurrection on clear proof?
7. And these things we tell you, that ye may not hear
only, but imitate also his manly severity,249
| 249[ἀνδρεαν,
“manliness.”—R.] | his plainness of speech, his righteousness in all things; that no one
may despair of himself, though hitherto he have been careless, that he
may set his hopes on nothing else, after God’s mercy, but on his
own virtue. For if these were nothing the better for such a kindred,
though they were of the same house and lineage with Christ, until they
gave proof of virtue; what favor can we possibly receive, when we plead
righteous kinsmen and brethren, unless we be exceeding dutiful,250
and have lived in virtue? As the prophet too said, intimating the
selfsame thing, “A brother redeemeth not, shall a man
redeem?”251
No, not although it were252
| 252[kἂν , “even if it
were.”—R.] | Moses, Samuel, Jeremiah. Hear, for example, what God saith unto this
last, “Pray not thou for this people, for I will not hear
thee.”253
And why marvellest thou if I hear not thee? “Though Moses himself
and Samuel stood before me,”254
I would not receive their supplication for these men.” Yea, if it
be Ezekiel who entreats, he will be told, “Though Noah stand
forth, and Job, and Daniel, they shall deliver neither sons nor
daughters.”255
Though the patriarch Abraham be supplicating for them that are most
incurably diseased, and change not, God will leave him and go His way,256
that he may not receive his cry in their behalf. Though again it be
Samuel who is doing this, He saith unto him, “Mourn not thou for
Saul.”257
Though for his own sister one entreat, when it is not fitting, he again
shall have the same sort of answer as Moses, “If her father had
but spit in her face.”258
Let us not then be looking open-mouthed towards others.
For it is true, the prayers of the saints have the greatest power; on
condition however of our repentance and amendment. Since even Moses,
who had rescued his own brother and six hundred thousand men from the
wrath that was then coming upon them from God, had no power to deliver
his sister;259
and yet the sin was not equal; for whereas she had done despite but to
Moses, in that other case it was plain impiety, what they ventured on.
But this difficulty I leave for you; while that which is yet harder, I
will try to explain.
For why should we speak of his sister? since he who
stood forth the advocate of so great a people had not power to prevail
for himself, but after his countless toils, and sufferings, and his
assiduity for forty years, was prohibited from setting foot on that
land, touching which there had been so many declarations and promises.
What then was the cause? To grant this favor would not be profitable,
but would, on the contrary, bring with it much harm, and would be sure
to prove a stumbling-block to many of the Jews. For if when they were
merely delivered from Egypt, they forsook God, and sought after Moses,
and imputed all to him; had they seen him also lead them into the land
of promise, to what extent of impiety might they not have been cast
away? And for this reason also, let me add, neither was his tomb made
known.
And Samuel again was not able to save Saul from the
wrath from above, yet he oftentimes preserved the Israelites. And
Jeremiah prevailed not for the Jews, but some one else he did haply
cover from evil by his prophecy.260
And Daniel saved the barbarians from slaughter,261
but he did not deliver the Jews from their captivity.
And in the Gospels too we shall see both these events
come to pass, not in the case of different persons, but of the same;
and the same man now prevailing for himself and now given up. For he
who owed the ten thousand talents, though he had delivered himself from
the danger by entreaty, yet again he prevailed not,262
and another on the contrary,
who
had before thrown himself away, afterwards had power to help himself in
the greatest degree.263
But who is this? He that devoured his Father’s substance.
So that on the one hand, if we be careless, we shall not
be able to obtain salvation, no not even by the help of others; if, on
the other hand, we be watchful, we shall be able to do this by
ourselves, and by ourselves rather than by others. Yes; for God is more
willing to give His grace to us, than to others for us; that we by
endeavoring ourselves to do away His wrath, may both enjoy confidence
towards Him, and become better men. Thus He had pity on the Canaanitish
woman, thus He saved the harlot, thus the thief, when there was none to
be mediator nor advocate.
8. And this I say, not that we may omit supplicating the
saints, but to hinder our being careless, and entrusting our concerns
to others only, while we fall back and slumber ourselves. For so when
He said, “make to yourselves friends,”264
| 264Luke xvi.
9. It would seem from this
that the saints whom we are to supplicate for their help are those on
earth, whom we may assist by our alms. And the examples before tend to
confirm this view. | he did not stop at this only, but He added, “of the unrighteous
mammon;” that so again the good work may be thine own; for it is
nothing else but almsgiving which He hath here signified. And, what is
marvellous, neither doth He make a strict account with us, if we
withdraw ourselves from injustice. For what He saith is like this:
“Hast thou gained ill? spend well. Hast thou gathered by
unrighteousness? scatter abroad in righteousness.” And yet, what
manner of virtue is this, to give out of such gains? God, however,
being full of love to man, condescends even to this and if we thus do,
promises us many good things. But we are so past all feeling, as not to
give even of our unjust gain, but while plundering without end, if we
contribute the smallest part, we think we have fulfilled all. Hast thou
not heard Paul saying, “He which soweth sparingly, shall reap
also sparingly”?265
Wherefore then dost thou spare? What, is the act an outlay? is it an
expense? Nay, it is gain and good merchandise. Where there is
merchandise, there is also increase; where there is sowing, there is
also reaping. But thou, if thou hadst to till a rich and deep soil, and
capable of receiving much seed, wouldest both spend what thou hadst,
and wouldest borrow of other men, accounting parsimony in such cases to
be loss; but, when it is Heaven which thou art to cultivate, which is
exposed to no variation of weather, and will surely repay thine outlay
with abundant increase, thou art slow and backward, and considerest not
that it is possible by sparing to lose, and by not sparing to gain.
9. Disperse therefore, that thou mayest not lose; keep
not, that thou mayest keep; lay out, that thou mayest save; spend, that
thou mayest gain. If thy treasures are to be hoarded, do not thou hoard
them, for thou wilt surely cast them away; but entrust them to God, for
thence no man makes spoil of them. Do not thou traffic, for thou
knowest not at all how to gain; but lend unto Him who gives an interest
greater than the principal. Lend, where is no envy, no accusation, nor
evil design, nor fear. Lend unto Him who wants nothing, yet hath need
for thy sake; who feeds all men, yet is an hungered, that thou mayest
not suffer famine; who is poor, that thou mayest be rich. Lend there,
where thy return cannot be death, but life instead of death. For this
usury is the harbinger of a kingdom, that, of hell; the one coming of
covetousness, the other of self-denial; the one of cruelty, the other
of humanity. What excuse then will be ours, when having the power to
receive more, and that with security, and in due season, and in great
freedom, without either reproaches, or fears, or dangers, we let go
these gains, and follow after that other sort, base and vile as they
are, insecure and perishable, and greatly aggravating the furnace for
us? For nothing, nothing is baser than the usury of this world, nothing
more cruel. Why, other persons’ calamities are such a man’s
traffic; he makes himself gain of the distress of another, and demands
wages for kindness, as though he were afraid to seem merciful, and
under the cloak of kindness he digs the pitfall deeper, by the act of
help galling a man’s poverty, and in the act of stretching out
the hand thrusting him down, and when receiving him as in harbor,
involving him in shipwreck, as on a rock, or shoal, or reef.
“But what dost thou require?” saith one;
“that I should give another for his use that money which I have
got together, and which is to me useful, and demand no
recompense?” Far from it: I say not this: yea, I earnestly desire
that thou shouldest have a recompense; not however a mean nor small
one, but far greater; for in return for gold, I would that thou
shouldest receive Heaven for usury. Why then shut thyself up in
poverty, crawling about the earth, and demanding little for great? Nay,
this is the part of one who knows not how to be rich. For when God in
return for a little money is promising thee
the good things that are in Heaven, and thou sayest,
“Give me not Heaven, but instead of Heaven the gold that
perisheth,” this is for one who wishes to continue in poverty.
Even as he surely who desires wealth and abundance will choose things
abiding rather than things perishing; the inexhaustible, rather than
such as waste away; much rather than little, the incorruptible rather
than the corruptible. For so the other sort too will follow. For as he
who seeks earth before Heaven, will surely lose earth also, so he that
prefers Heaven to earth, shall enjoy both in great excellency. And that
this may be the case with us, let us despise all things here, and
choose the good things to come. For thus shall we obtain both the one
and the other, by the grace and love towards man of our Lord Jesus
Christ; to whom be glory and might for ever and ever. Amen. E.C.F. INDEX & SEARCH
|
