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Scripture:
Matthew 2:4-10
Matthew 2:4-5.
"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."
Do you see 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. 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 ground
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.
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 had 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." Micah 5:2 And how can that suit him which is
said at the beginning, "Out of you shall He come forth:" Zorobabel not having
been born in Judæa, but in Babylon, whence also he was called Zorobabel, because
he had his origin there? And as many as know the Syrians' language know what I
say.
And together with what has been said, all the time also since these things is
sufficient to establish the testimony. For what says he? "You are not the least
among the princes of Judah," and he adds the cause of the pre-eminence, saying,
"out of you shall He come." But no one else has 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, "You are not the least among the
princes of Judah;" that is, among the heads of tribes. By which expression he
comprehended even Jerusalem. 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
says, "You shall call His name Jesus;" Matthew 1:21 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 you shall come forth" the Son of God, but
"a Governor, that shall feed my people Israel." 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 says the prophet, "Out of the
mouth of babes and sucklings You have perfected praise." And again, "I will
consider the Heavens, the works of Your 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 on my right hand." And Isaiah too says, "He that rises up to
rule over the Gentiles, in Him shall the Gentiles trust."
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, says, "For they are not all Israel, which are of Israel,"
Romans 9:6 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 had 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
diligently what time the star appeared:" Matthew 2:7
Attempting to slay that which was born—an act of extreme idiotcy 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." 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 had 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. 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 says, "Go and search diligently for the young
Child; and when you have found Him, bring me word again, that I may come and
worship Him also." Matthew 2:8
Do you see his extreme folly? Why, if you say these things in sincerity,
wherefore do you inquire privily? But if intending to plot against Him, how is
it you do not perceive, that from the fact of their being asked secretly the
wise men will be able to perceive your 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." Matthew 2:9
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 enemies
for informants, it appears to them again. And mark how excellent was the order;
how in the first place after the star the people 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
you might learn, that this was not one of the ordinary stars, for there is not
so much as one star that has 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 has 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 among them.
Do you see, 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, 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, while 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, 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
prevented 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 says: "It was necessary that the
word of the Lord should first have been spoken to you, but seeing you have
judged yourselves unworthy, lo, we turn to the Gentiles." Acts 13:46 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.
Therefore likewise leave the Jewish people, the troubled city, the blood-thirsty
tyrant, the pomp of the world, and hasten to Bethlehem, where is the Acts 13:46
house of the spiritual Bread. For though you be a shepherd, and come hither, you
will behold the young Child in an inn: though you be a king, and approach not
here, your purple robe will profit you nothing; though you be one of the wise
men, this will be no hindrance to you; only let your 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 you be not like Herod, and say, "that I may come and worship
Him," and when you have 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." 1 Corinthians 11:27 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 you, not giving even
to Him that has need? If those men journeyed so far to see Him newly born, what
sort of excuse will you have, not going out of your way one alley's length, that
you may visit Him sick or in bonds? And yet when they are sick or in bonds, even
our enemies have our pity; yours is denied even to your Benefactor and Lord. And
they offered gold, you hardly give bread. They saw the star and were glad, you,
seeing Christ Himself a stranger and naked, are not moved.
For which of you, for Christ's sake, has 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, 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; you do not
emulate them even after you have seen Him, but forsake Him after seeing Him, and
run to see the stage player. (For I touch again on the same subjects, as I did
also of late. ) And seeing Christ lying in the manger, you leave Him, that you
may see women on the stage.
7. What thunderbolts do not these things deserve? For tell me, if any one were
to lead you into a palace, and show you the king on his throne, would you 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 you leave 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." 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 has
become the cause of life.
But you, leaving the fountain of blood, the awful cup, go your 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, you
beholding, are 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. 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 you have not been joined
unto the harlot, you are clean from the sin; for in the purpose of your heart
you have done it all. Since if you be taken by lust, you have kindled the flame
up higher; if you feel nothing at what you see, you deserve a heavier charge,
for being a scandal to others, by encouraging them in these spectacles, and for
polluting your own eye-sight, and together with your eye-sight, your 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, 1 Corinthians 14:34-35 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 you are ashamed to have a woman for your teacher, fly from sin, and you
will quickly be able to mount up on the throne which God has given you. Since so
long as you sin the Scripture sends you not to a woman only, but even to things
irrational, and those of the viler sort; yea, it is not ashamed to send you who
art honored with reason, as a disciple to the ant. Proverbs 6:6 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 you to your wife; but if you despise her, we will send you away to the
school of the very brutes, and will point out to you how many birds, fishes,
four-footed beasts, and creeping things are found more honorable, and chaster
than you.
If now you are ashamed, and dost blush at the comparison, mount up to your 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 looks on a woman to lust after her has already committed
adultery," Matthew 5:28 he who is forced even to see her naked, how does 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 has 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; but in
the competition of chastity, you are not ashamed to be behind the rudest cities.
8. "Well," says one, "and what do you require us to do? To occupy the mountains,
and become monks?" Why it is this which makes me sigh, that you think them alone
to be properly concerned with decency and chastity; and yet assuredly Christ
made His laws common to all. Thus, when He says, "if any one look on a woman to
lust after her," He speaks not to the solitary, but to him also that has a wife;
since in fact that mount was at that time filled with all kinds of persons of
that description. Form then in your mind an image of that amphitheatre, and hate
this, which is the devil's. Neither condemn the severity of my speech. For I
neither "forbid to marry," 1 Timothy 4:2 nor hinder your 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 passes away:" that "they that have wives be as though they had none."
Now then for a season, in order not to be too burdensome, I will here bring my
discourse to an end. But if you 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.
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, 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.
But how says he that Bethlehem is "not the least among the princes of Judah?"
for not in Palestine alone, but in the whole world, the village has 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 has to say touching
the Gentiles.
"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 your wife, nor put your children
to shame, neither bring into your house the infection from the theatre." Do you
not hear Paul saying, "The husband has not power of his own body, but the wife,"
1 Corinthians 7:4 and setting down laws common to both? But you, if your wife be
continually thrusting herself into a public assembly, art severe in blaming her;
but yourself, spending whole days on public shows, you do not account worthy of
blame. Yea, touching your wife's modesty you are so strict as even to go beyond
necessity or measure, and not to allow her so much as indispensable absences;
but to yourself you deem all things lawful. Yet Paul allows you not, who gives
the wife likewise the same authority, for thus he speaks: "Let the husband
render unto the wife due honor." What sort of honor then is this, when you
insult her in the chiefest things, and givest up her body to harlots (for your
body is hers); when you bring tumults and wars into your house, when you do in
the market place such things, as being related by yourself to your wife at home,
overwhelm her with shame, and put to shame also your daughter if present, and
more than them, surely, yourself? For you must necessarily either be silent, or
behave yourself so unseemly, that it would be just for your very servants to be
scourged for it. What plea then will you have, I pray you, beholding, as you do,
with great eagerness, things which even to name is disgraceful; preferring to
all sights these, which even to recount is intolerable?
See Also:
John Chrysostom Homily on Matthew 1:17-21
"So all the generations from Abraham to David are fourteen generations, and from David until the carrying away into Babylon are fourteen generations, and from the carrying away into Babylon unto Christ are fourteen generations."John Chrysostom Homily on Matthew 1:22-23
"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."John Chrysostom Homily on Matthew 2:1-2
When Jesus was born in Bethlehem of Judæa in the days of Herod the king, behold, there came wise men from the east to Jerusalem, saying, Where is He that is born King of the Jews? For we have seen His star in the east, and have come to worship Him.John Chrysostom Homily on Matthew 2:11-15
And when they had come into the house, they saw the young Child with Mary His mother.John Chrysostom Homily on Matthew 2:16-23
Then Herod, when he saw that he was mocked of the wise men, was exceeding angry.
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