Chrysostom hom. on Mt


Volume X

Preface to the American Edition

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

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

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

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

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

Much time and care have been bestowed upon the Indexes.

M. B. R.

Allegheny, Pa. Sept. 24, 1888.

Preface to the Oxford Edition

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

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

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

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

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

C. Marriott.

Oxford, Advent, 1851.

St. John Chrysostom

Archbishop of Constantinople
Homilies on Matthew

Translated by Rev. Sir George Prevost, Baronet, M.a., of Oriel College, Oxford.

Revised, with Notes, by Rev. M. B. Riddle, D.D., Professor of New Testament Exegesis in the Western Theological Seminary at Allegheny, Pennsylvania.



Homily I.

It were indeed meet for us not at all to require1 the aid of the written Word, but to exhibit a life so pure, that the grace of the Spirit should be instead of books to our souls, and that as these are inscribed with ink, even so should our hearts be with the Spirit. But, since we have utterly put away from us this grace, come, let us at any rate embrace the second best course.

For that the former was better, God hath made manifest,2 both by His words, and by His doings. Since unto Noah, and unto Abraham, and unto his offspring, and unto Job, and unto Moses too, He discoursed not by writings, but Himself by Himself, finding their mind pure. But after the whole people of the Hebrews had fallen into the very pit of wickedness, then and thereafter was a written word, and tables, and the admonition which is given by these.

And this one may perceive was the case, not of the saints in the Old Testament only, but also of those in the New. For neither to the apostles did God give anything in writing, but instead of written words He promised that He would give them the grace of the Spirit: for 滴e, saith our Lord, 都hall bring all things to your remembrance.3 And that thou mayest learn that this was far better, hear what He saith by the Prophet: 的 will make a new covenant with you, putting my laws into their mind, and in their heart I will write them, and, 鍍hey shall be all taught of God.4 And Paul too, pointing out the same superiority, said, that they had received a law 渡ot in tables of stone, but in fleshy tables of the heart.5

1 [mhde` dei`sqai, 渡ot even to need, as below in sec. 2. *R.]
2 [ejdhvlwsen, 杜ade evident, showed. The translator very frequently renders the aorist by the English perfect. Attention will be called in some instances, where the sense is affected by such renderings.
3 Jn 14,26.
4 .
5 2Co 3,3. [The text here agrees with the Rec., not withthe oldest Mss. followed in the R. V.由.]

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

2. Reflect then how great an evil it is for us, who ought to live so purely as not even to need written words, but to yield up our hearts, as books, to the Spirit; now that we have lost that honor, and are come to have need of these, to fail again in duly employing even this second remedy. For if it be a blame to stand in need of written words, and not to have brought down on ourselves the grace of the Spirit; consider how heavy the charge of not choosing to profit even after this assistance, but rather treating what is written with neglect, as if it were cast forth without purpose, and at random, and so bringing down upon ourselves our punishment with increase.6 But that no such effect may ensue, let us give strict heed unto the things that are written; and let us learn how the Old Law was given on the one hand, how on the other the New Covenant.
6 [Literally, 鍍he punishment that is greater.迫R.]

3. How then was that law given in time past, and when, and where? After the destruction of the Egyptians, in the wilderness, on Mount Sinai, when smoke and fire were rising up out of the mountain, a trumpet sounding, thunders and lightnings, and Moses entering into the very depth of the cloud.7 But in the new covenant not so,溶either in a wilderness, nor in a mountain, nor with smoke and darkness and cloud and tempest; but at the beginning of the day, in a house, while all were sitting together, with great quietness, all took place. For to those, being more unreasonable, and hard to guide, there was need of outward pomp,8 as of a wilderness, a mountain, a smoke, a sound of trumpet, and the other like things: but they who were of a higher character, and submissive, trod who had risen above mere corporeal imaginations,9 required none of these. And if even in their case there was a sound, it was not for the sake of the apostles, but for the Jews, who were present, on whose account also the tongues of fire appeared. For if even after this, some said, 鍍hey are filled with new wine,10 much more would they have said so, had they seen none of these things.
7 [Literally, 鍍he very cloud.迫.R.]
8 swmaikh`" fantasiva".
9 <i>th;n tw`n swmavtwn e[nnvoian</i>.
10 Ac 2,13.

And in the Old Testament, it was upon Moses going up, that God came down; but here, when our nature hath been carried up into Heaven, or rather unto the royal throne, then the Spirit makes His descent.

Now had the Spirit been an inferior being,11 the results would not have been greater and more wonderful. For indeed these tables are far better, and the achievements more illustrious. Since the apostles came not down from a mountain, as Moses, bearing monuments of stone in their hands, but carrying about the Spirit in their mind, and pouring forth a kind of treasure and fountain of doctrines and of gifts and of all things that are good, so they went everywhere around, and became, through that grace, living books and laws. Thus they won over 鍍he three thousand, thus 鍍he five thousand,12 thus the nations of the world; God, by their tongue, discoursing with all that approached them.

11 Alluding to the blasphemy of the Macedonians, so often referred to by St. Chrysostom).
12 Ac 2,41 Ac 4,4.

4. By whom Matthew also, being filled with the Spirit,wrote, what he did write:柚atthew the Publican, for I am not ashamed to name him by his trade, neither him nor the others. For this in a very special way indicates both the grace of the Spirit, and their virtue.

And He hath properly called His work by a name (which signifies) good tidings.13 Yea, for it was removal of punishment, and remission of sins, and 途ighteousness, and sanctification, and redemption,14 and adoption, and an inheritance of Heaven, and a relationship unto the Son of God, which he came declaring unto all; to enemies, to the perverse, to them that were sitting in darkness. What then could ever be equal to these good tidings? God on earth, man in Heaven; and all became mingled together, angels joined the choirs of men, men had fellowship with the angels, and with the other powers above: and one might see the long war brought to an end, and reconciliation made between God and our nature,15 the devil brought to shame, demons in flight, death destroyed, Paradise opened, the curse blotted out, sin put out of the way, error driven off, truth returning, the word of godliness everywhere sown, and flourishing in its growth, the polity of those above planted on the earth, those powers in secure intercourse with us, and on earth angels continually haunting, and hope abundant touching things to come.

13 [Literally, 鄭nd he properly called his work good tidings (eujaggevlion).由.]
14 [A reminiscence of 1Co 1,30由.]
15 [Literally, 途econciliations of God to our nature. The doctrinal point of view is Pauline: God is reconciled, His anger removed.由.]

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

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

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

展hat then? Was not one evangelist sufficient to tell all? One indeed was sufficient; but if there be four that write, not at the same times, nor in the same places, neither after having met together, and conversed one with another, and then they speak all things as it were out of one mouth, this becomes a very great demonstration of the truth.16

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

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

But if there be anything touching times or places, which they have related differently, this nothing17 injures the truth of what they have said. And these things too, so far as God shall enable us, we will endeavor, as we proceed, to point out; requiring you, together with what we have mentioned, to observe, that in the chief heads, those which constitute our life and furnish out18 our doctrine, nowhere is any of them found to have disagreed, no not ever so little.
17 [That is, 妬n nothing, in no respect.由.]
18 sugkrotou`sin). [Literafly, 努eld together, used of organizing a body of soldiers.由.]

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

And if amongst the miracles they have not all of them mentioned all, but one these, the other those, let not this trouble thee. For if on the one hand one had spoken of all, the number of the rest would have been superfluous; and if again all had written fresh things, and different one from another, the proof of their agreement would not have been manifest. For this cause they have both treated of many in common, and each of them hath also received and declared something of his own; that, on the one hand, he might not seem superfluous, and cast on the heap19 to no purpose; on the other, he might make our test of the truth of their affirmations perfect.20
19 proserJrJi`fai aJplw`".
20 [殿ccurate.迫R.]

7. Now Luke tells us also the cause wherefore he proceeds to write: 鍍hat thou mayest hold, saith he, 鍍he certainty of the words wherein thou hast been instructed;21 that is, that being continually reminded thou mayest hold to the certainty,22 and abide in certainty.

21 Lc 1,4.
22 Asfavleia, 田ertainty, seems to be used here first objectively, as when we say. 殿 thing is certain, then subjectively, as 的 am certain of it.

But as to John, he hath himself kept silence touching the cause; yet,23 (as a tradition24 saith, which hath come down to us from the first, even from the Fathers,) neither did he come to write without purpose; but forasmuch as it had been the care of the three to dwell upon the account of the dispensation,25 and the doctrines of the Godhead were near being left in silence, he, moved by Christ, then and not till then set himself to compose his Gospel.26 And this is manifest both from the history itself, and from the opening of his Gospel. For he doth not begin like the rest from beneath, but from above, from the same point, at which he was aiming, and it was with a view to this that27 he composed the whole book. And not in the beginning only, but throughout all the Gospel, he is more lofty than the rest.

23 [The translator, with the Latin, follows the reading dev; most Mss.have gavr, which is the more difficult reading.由.]
24 (So St. Iren弛s, 3,11, 1. 笛ohn, the disciple of the Lord, purposing by the publication of a Gospel to take away the error which Cerinthus had sown among men. and long before him those who are called Nicolaitans
thus began the instruction of his Gospel In the beginning, &c. See also St. Clem. of Alex. in Euseb. E. H. vi 14 St. Jerome, Pref. to Com. on St. Matth).

25 oijkonomiva, i. e., our Lord痴 assumption of the Manhood. The word is so used continually by the Fathers).
26 [This paraphrase fairly brings out the sense, but is a very free rendering of the text.由..]
27 [kai; dia; tou`to.]

Of Matthew again it is said,28 that when those who from amongst the Jews had believed came to him, and besought him to leave to them in writing those same things, which he had spoken to them by word, he also composed his Gospel in the language of the Hebrews. And Mark too, in Egypt,29 is said to have done this self-same thing at the entreaty of the disciples.

28 Euseb. E. H. 3,24; St. Jr De Vir. Ill. 3; Orig. in Matth. t.. 3,440 St. Iren 3,I But St. Chrysostom seems to he quoting the words of some other writer besides these).
29 Or in Rome before the death of St. Peter, who approved the Gospel. So St Clem Alex. in Euseb. E. H. 2,15 ; St. Jr de vir. Illustr. c. 8. St. Iren. 3,1,seems rather to agree with St. Chrysostom . Perhaps they may be reconciled by supposing St. Mark痴 Gospel written at Rome and approved by St. Peter, but not published until after his death, when St. Mc was its Egypt. See Massuet痴 note on the place in St. Iren置s,. and Euseb. 2,16).

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

8. But the harmony between them we will establish, both by the whole world, which hath received their statements, and by the very enemies of the truth. For many sects have had birth, since their time, holding opinions opposed to their words; whereof some have received all that they have said, while some have cut off from the rest certain portions of their statements, and so retain them for themselves.30 But if there were any hostility31 in their statements, neither would the sects, who maintain the contrary part, have received all, but only so much as Seemed to harmonize with themselves; nor would those, which have parted off a portion, be utterly refuted by that portion; so that the very fragments32 cannot be hid, but declare aloud their connexion33 with the whole body. And like as if thou shouldest take any part from the side of an animal, even in that part thou wouldest find all the things out of which the whole is composed;溶erves and veins, bones, arteries, and blood, and a sample, as one might say, of the whole lump;耀o likewise with regard to the Scriptures; in each portion of what is there stated, one may see the connexion with the whole clearly appearing. Whereas, if they were in discord, neither could this have been pointed out, and the doctrine itself had long since been brought to nought: 吐or every kingdom, saith He, 電ivided against itself shall not stand.34 But now even in this shines forth the might of the Spirit, namely, in that it prevailed on these men, engaged as they were in those things which are more necessary and very urgent, to take no hurt at all from these little matters.

30 The Arians, e.g and kindred sects, received all the Scriptures; the Macrionites, besides rejecting the Old Testament received only the Gospel of St. Luke, and ten of St. Paul痴 epistels: out of which Tertulian refutes them at large. The Manich誕ns rejected the Old Tesament and The Ac of the Apostles in which latter the Montanists agreed with them. This was besides numerous interpolations which they all alleged in the books which they did recieve. See St. Aug. Ep. 237).
31 [mavch, the techincal term for 田ontradiction when applied to statements. So Sophocles Greek Lexicon of the Roman and Byzatine periods; sub voce.由.]
32 kovmmata, Gr).
33 kovmmata, Gr).
34 Mt 12,25 Mc 3,24 Lc 11,17.

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

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

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

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

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

10. For if it had not been so, how could the publican, and the fisherman, and the unlearned, have attained to such philosophy?35 For things, which they that are without have never been able to imagine, no not in a dream, are by these men with great certainty both published and made convincing, and not in their lives only, but even after death: neither to two men, nor twenty men, nor an hundred, nor a thousand, nor ten thousand, but to cities, nations, and people, both to land and sea, in the land both of Greeks and barbarians, both inhabited and desert; and all concerning things far beyond our nature. For leaving the earth, all their discourse is concerning the things in heaven, while they bring in unto us another principle of life, another manner of living: both wealth and poverty, freedom and slavery, life and death, our world and our polity, all changed.

35 [Literally, 菟hilosophize such things. Chrysostom, in commom with other and earlier Fathers uses the terms filosofiva and qhilosofei`n, in a wide sense. As the translator varies his rendering of these words to suit the context, it seems proper to indicate when Chrysostom uses them.由]

Not like Plato, who composed that ridiculous Republic,36 or Zeno, or if there be any one else that hath written a polity, or hath framed laws. For indeed, touching all these, it hath been made manifest by themselves, that an evil spirit, and some cruel demon at war with our race, a foe to modesty, and an enemy to good order, oversetting all things, hath made his voice be heard in their soul. When, for example, they make their women common to all, and stripping virgins naked in the Palaestra, bring them into the gaze of men; and when they establish secret marriages, mingling all things together and confounding them, and overturning the limits of nature, what else is there to say? For that these their sayings are all inventions of devils, and contrary to nature, even nature herself would testify, not tolerating what we have mentioned; and this, though they write not amidst persecutions, nor dangers, nor fightings, but in all security and freedom, and deck it out with many ornaments from many sources. But these doctrines of the fishermen, chased as they were, scourged and in jeopardy, both learned and unlearned, both bond and free, both kings and private soldiers, both barbarians and Greeks, have received with all good will.

36 [politeivan, as in the latter part of the sentence. This term also is variously rendered by the translator, to suit the context. But in this Homily there is always a reference to Plato痴 Republic, when the word politeiva is used. Hence attention is called to the instances where it occurs.由.]

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

But they that are of our part not only exterminate lust, they chastise not only the act, but even an unchaste look, and insulting language, and disorderly laughter, and dress, and gait, and clamor, and they carry on their exactness even to the smallest things, and have filled the whole earth with the plant of virginity. And touching God too, and the things in heaven, they persuade men to be wise37 with such knowledge as no one of those hath at any time been able so much as to conceive in his mind. For how could they, who made for gods images of beasts, and of monsters that crawl on the earth, and of other things still more vile?

37 [filosofei`n. Literally 鍍o philosophize what no one of them was at any time able even to, etc. The negatives are repeated its the original for geeater emphasis.由.]

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

And very naturally, for they were demons that published these things; wherefore besides their uncleanness, their obscurity is great, and the labor they require greater. For what could be more ridiculous than that 途epublic,38 in which, besides what I have mentioned, the philosopher, when he hath spent lines without number, that he may be able to shew what justice is, hath over and above this prolixity filled his discourse with much indistinctness? This, even if it did contain anything profitable, must needs be very useless for the life of man. For if the husbandman and the smith, the builder and the pilot, and every one who subsists by the labor of his hands, is to leave his trade, and his honest toils, and is to spend such and such a number of years in order to learn what justice is; before he has learnt he will often times be absolutely destroyed by hunger, and perish because of this justice, not having learnt anything else useful to be known, and having ended his life by a cruel death.

38 [politeiva".]

12. But our lessons are not such; rather Christ hath taught39 us what is just, and what is seemly, and what is expedient, and all virtue in general, comprising it in few and plain words: at one time saying that, 登n two commandments hang the Law and the Prophets;40 that is to say, on the love of God and on the love of our neighbor: at another time, 展hatsoever ye would that men should do to you, do ye also to them; for this is the Law and the Prophets.41
39 [ejdivdaxen.]
40 Mt 22,40.
41 Mt 7,12.

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

Yea, for there wilt thou see true wisdom42 abounding, and choirs of angels shining forth in a human body, and the commonwealth43 of Heaven manifested here on earth. For a commonwealth44 did these fishermen too write for us, not with commands that it should be embraced from childhood, like those others, nor making it a law that the virtuous man must be so many years old, but addressing their discourse generally to every age. For those lessons are children痴 toys, but these are the truth of things.

42 [filosofivan=true wisdom.由.]
43 [poleteiva, in its proper case.]
44 [politeiva, its its proper case.]

And as a place for this their commonwealth45 they have assigned Heaven, and God they have brought in as the framer thereof, and as lawgiver of the statutes there set; as indeed was their duty. And the rewards in their commonwealth are not leaves of bay nor olive, nor an allowance of meat in the public hall, nor statues of brass, these cold and ordinary things, but a life which hath no end, and to become children of God, to join the angels choir, and to stand by the royal throne, and to be always with Christ. And the popular guides of this commonwealth46 are publicans, and fishermen, and tent-makers, not such as have lived for a short time, but such as are now living for ever. Therefore even after their death they may possibly do the greatest good to the governed.

45 [politeiva, its its proper case.]
46 [politeiva, its its proper case.]

This republic47 is at war not with men, but with devils, and those incorporeal powers. Wherefore also their captain is no one of men, nor of angels, but God Himself. And the armor too of these warriors suits the nature of the warfare, for it is not formed of hides and steel, but of truth and of righteousness, and faith, and all true love of wisdom.48

47 [politeiva, its its proper case.]
48 [filosofiva".]

13. Since then the aforesaid republic49 is both the subject on which this book was written, and it is now proposed for us to speak thereof, let us give careful heed to Matthew, discoursing plainly concerning this: for what he saith is not his own, but all Christ痴, who hath made the laws of this city.50 Let us give heed, I say, that we may be capable of enrolment therein, and of shining forth among those that have already become citizens thereof, and are awaiting those incorruptible crowns. To many, however, this discourse seems to be easy, while the prophetic writings are difficult. But this again is the view of men who know not the depth of the thoughts laid up therein. Wherefore I entreat you to follow us with much diligence, so as to enter into the very ocean of the things written, with Christ for our guide at this our entering in.

49 [politeiva, its its proper case.]
50 [politeiva, its its proper case.]

But in order that the word may be the more easy to learn, we pray and entreat you, as we have done also with respect to the other Scriptures, to take up beforehand that portion of the Scripture which we may be going to explain, that your reading may prepare the way for your understanding (as also was the case with the eunuch51 ), and so may greatly facilitate our task.
51 Ac 8,28.

14. And this because52 the questions are many and frequent. See, for instance, at once in the beginning of his Gospel, how many difficulties might be raised one after the other. As first, wherefore the genealogy of Joseph is traced, who was not father of Christ. Secondly, whence may it be made manifest that He derives His origin from David, while the forefathers of Mary, who bare Him, are not known, for the Virgin痴 genealogy is not traced? Thirdly, on what account Joseph痴 genealogy is traced, when he had nothing to do with the birth; while with regard to the Virgin, who was the very mother, it is not shown of what fathers, or grandfathers, or ancestors, she is sprung.
52 [Kai; gavr.]

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

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

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

And this again53 is another question; why, after having spoken of fourteen generations, he hath not in the third division maintained the number.54
53 [Kai; gavr kai; tou`to.]
54 [See Homily iv., where this question is discussed.由.]

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

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

15. But that we may not overload your memory, by stringing many things together, here let us stay our discourse for a time. For it is enough for you in order that ye be thoroughly roused, that you learn55 the questions only. But if ye long for56 their solution also, this again depends on yourselves, before we speak. For if I see you thoroughly awakened, and longing to learn, I will endeavor to add the solution also; but if gaping and not attending, I will conceal both the difficulties, and their solution, in obedience to a divine law. For, saith He, 敵ive not the holy things to the dogs, neither cast ye your pearls before swine, lest they trample them under their feet.57
55 [Literally, 殿nd learn.迫R.]
56 ejra`te.
57 Mt 7,6. [The citation is not, however, verbally acurate.由.]

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

Therefore, let me warn you, we have nothing in common with Heaven, but our citizenship58 goes no further than words. And yet because of this, God hath threatened even hell, not in order to cast us therein, but that He might persuade us to flee this grievous tyranny. But we do the opposite, and run each day the way that leads thither, and while God is commanding us not only to hear, but also to do what He saith, we do not submit so much as to hearken.
58 [politeiva]

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

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

Why, he that is grown old, and hath travelled over much country, reports to us with all exactness the number of stadia, and the situations of cities, their plans, and their harbors and markets; but we ourselves know not even how far we are from the city that is in Heaven. For surely we should have endeavored to shorten the space, had we known the distance. That city being not only as far from us as Heaven is from the earth, but even much farther, if we be negligent; like as, on the other hand, if we do our best,59 even in one instant we shall come to the gates thereof. For not by local space, but by moral disposition, are these distances defined.
59 [spoudavzwmen; the verb is rendered 兎ndeavor in the preceeding sentence.由.]

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

17. But though never before, now, at any rate, let us do this. Yea, for we60 are on the point of entering into a city (if God permit) of gold, and more precious than any gold. Let us then mark her foundations, her gates consisting of sapphires and pearls; for indeed we have in Matthew an excellent guide. For through his gate we shall now enter in, and much diligence is required on our part. For should He see any one not attentive, He casts him out of the city.

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

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

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

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

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

Chrysostom hom. on Mt