|
|
Homily on Matthew 2:16
by St. Chrysostom (c. 380)
Gospel: Matt. 2-16.
"Then Herod, when he saw that he was mocked of the wise men, was exceeding
wroth."
Yet surely it was a case not for anger, but for fear and awe: he ought to have
perceived that he was attempting impossible things. But he is not refrained. For
when a soul is insensible and incurable, it yields to none of the medicines
given by God. See for example this man following up his former efforts,363and
adding many murders to one, and hurried down the steep any whither. For driven
wild by this anger, and envy, as by some demon, he takes account of nothing, but
rages even against nature herself, and his anger against the wise men who had
mocked him he vents upon the children that had done no wrong: venturing then in
Palestine upon a deed akin to the things that had been done in Egypt. For he
"sent forth," it is said, "and slew all the children that were in Bethlehem, and
in all the coasts thereof, from two years old and under, according to the time
which he had diligently inquired of the wise men."
Here attend to me carefully. Because many things are uttered by many very idly
touching these children, and the course of events is charged with injustice, and
some of these express their perplexity about it in a more moderate way, others
with more of audaciousness and frenzy. In order then that we may free these of
their madness and those of their perplexity, suffer us to discourse a little
upon this topic. Plainly, then, if this be their charge, that the children were
left to be slain, they should find fault likewise with the slaughter of the
soldiers that kept Peter.364 For as here, when the young child had fled, other
children are massacred in the place of Him who was sought; even so then, too,
Peter having been delivered from his prison and chains by the angel, one of like
name with this tyrant, and like temper too, when he had sought him, and found
him not, slew instead of him the soldiers that kept him.
"But what is this?" it may be said; "why this is not a solution, but an
enhancement of our difficulty." I know it too, and for this intent I bring
forward all such cases, that to all I may adduce one and the same solution. What
then is the solution of these things? or what fair account of them can we give?
That Christ was not the cause of their slaughter, but the king’s cruelty; as
indeed neither was Peter to those others, but the madness of Herod. For if he
had seen the wall broken through, or the doors overthrown, he might, perhaps,
have had ground to accuse the soldiers that kept the apostle, of neglect; but
now when all things continued in due form, and the doors were thrown wide open,
and the chains fastened to the hands of them that kept him (for in fact they
were bound unto him), he might have inferred from these things (that is, if he
had been strictly doing a judge’s office on the matters before him), that the
event was not of human power or craft, but of some divine and wonder-working
power; he might have adored the doer of these things, instead of waging war with
the sentinels. For God had so done all that He did, that so far from exposing
the keepers, He was by their means leading the king unto the truth. But if he
proved senseless, what signifies to the skillful Physician of Souls, managing
all things to do good, the insubordination of him that is diseased?
And just this one may say in the present case likewise. For, wherefore art thou
wroth, O Herod, at being mocked of the wise men? didst thou not know that the
birth was divine? didst thou not summon the chief priests? didst thou not gather
together the scribes? did not they, being called, bring the prophet also with
them into thy court of judgment, proclaiming these things beforehand from of
old? Didst thou not see how the old things agreed with the new? Didst thou not
hear that a star also ministered to these men? Didst thou not reverence the zeal
of the barbarians? Didst thou not marvel at their boldness? Wast thou not
horror-struck at the truth of the prophet? Didst thou not from the former things
perceive the very last also? Wherefore didst thou not reason with thyself from
all these things, that this event was not of the craft of the wise men, but of a
Divine Power, duly dispensing all things? And even if thou wert deceived by the
wise men, what is that to the young children, who have done no wrong?
2. "Yea," saith one, "Herod thou hast full well deprived of excuse, and proved
him blood-thirsty; but thou hast not yet solved the question about the injustice
of what took place. For if he did unjustly, wherefore did God permit it?" Now,
what should we say to this? That which I do not cease to say continually, in
church, in the market-place and everywhere; that which I also wish you carefully
to keep in mind, for it is a sort of rule for us, suited to every such
perplexity. What then is our rule, and what our saying? That although there be
many that injure, yet is there not so much as one that is injured. And in order
that the riddle may not disturb you too much, I add the solution too with all
speed. I mean, that what we may suffer unjustly from any one, it tells either to
the doing away of our sins, God so putting that wrong to our account; or unto
the recompense of rewards.
And that what I may say may be clearer, let us conduct our argument in the way
of illustration. As thus: suppose a certain servant who owes much money to his
master, and then that this servant has been despitefully used by unjust men, and
robbed of some of his goods. If then the master, in whose power it was to stay
the plunderer and wrong doer, should not indeed restore that same property, but
should reckon what was taken away towards what was owed him by his servant, is
the servant then injured? By no means. But what if he should repay him even
more? Has he not then even gained more than he has lost? Every one, I suppose,
perceives it.
Now this same reckoning we are to make in regard of our own sufferings. For as
to the fact, that in consideration of what we may suffer wrongfully, we either
have sins done away, or receive more glorious crowns, if the amount of our sins
be not so great: hear what Paul says concerning him that had committed
fornication, "Deliver ye such a one to Satan for the destruction of the flesh,
that the spirit may be saved."
"But what is this?" you may say, "for the discourse was about them that were
injured by others, not about them that are corrected by their teachers." I might
answer, that there is no difference; for the question was, whether to suffer
evil be not an indignity to the sufferer. But, to bring my argument nearer the
very point inquired of; remember David, how, when he saw Shimei at a certain
time assailing him, and trampling on his affliction, and pouring on him
revilings without end, his captains desiring to slay him, he utterly forbade
them, saying, "Let him curse, that the Lord may look upon mine abasement, and
that he may requite me good for this cursing this day." And in the Psalms too in
his chanting, he said, "Consider mine enemies, that they are multiplied, and
they hate me with unjust hatred," and "forgive all my sins." And Lazarus again
for the same cause enjoyed remission, having in this life suffered innumerable
evils. They therefore who are wronged, are not wronged if they bear nobly all
that they suffer, yea, rather they gain even more abundantly, whether they be
smitten of God, or scourged by the devil.
3. "But what kind of sin had these children," it may be said, "that they should
do it away? for touching those who are of full age, and have been guilty of many
negligences, one might with show of reason speak thus: but they who so underwent
premature death, what sort of sins did they by their sufferings put away?" Didst
thou not hear me say, that though there were no sins, there is a recompense of
rewards hereafter for them that suffer ill here? Wherein then were the young
children hurt in being slain for such a cause, and borne away speedily into that
waveless harbor? "Because," sayest thou, "they would in many instances have
achieved, had they lived, many and great deeds of goodness." Why, for this cause
He lays up for them beforehand no small reward, the ending their lives for such
a cause. Besides, if the children were to have been any great persons, He would
not have suffered them to be snatched away beforehand. For if they that
eventually will live in continual wickedness are endured by Him with so great
long-sufferings, much more would He not have suffered these to be so taken off
had He foreknown they would accomplish any great things.
And these are the reasons we have to give; yet these are not all; but there are
also others more mysterious than these, which He knoweth perfectly, who Himself
ordereth these things. Let us then give up unto Him the more perfect
understanding of this matter, and apply ourselves to what follows, and in the
calamities of others let us learn to bear all things nobly. Yea, for it was no
little scene of woe, which then befell Bethlehem, the children were snatched
from their mother’s breast, and dragged unto this unjust slaughter.
And if thou art yet faint-hearted, and not equal to controlling thyself in these
things, learn the end of him who dared all this, and recover thyself a little.
For very quickly was he overtaken by punishment for these things; and he paid
the due penalty of such an abominable act, ending his life by a grievous death,
and more pitiable than that which he now dared inflict; suffering also countless
additional ills, which ye may know of by perusing Josephus’ account of these
events. But, lest we should make our discourse long, and interrupt its
continuity, we have not thought it necessary to insert that account in what we
are saying.
4. "Then was fulfilled that which was spoken by Jeremy the prophet, saying, In
Rama was there a voice heard, Rachel weeping for her children, and would not be
comforted, because they are not."
Thus having filled the hearer with horror by relating these things: the
slaughter so violent and unjust, so extremely cruel and lawless; he comforts him
again, by saying, Not from God’s wanting power to prevent it did all this take
place, nor from any ignorance of His, but when He both knew it, and foretold it,
and that loudly by His prophet. Be not troubled then, neither despond, looking
unto His unspeakable providence, which one may most clearly see, alike by what
He works, and by what He permits. And this He intimated in another place also,
when discoursing to His disciples. I mean where, having forewarned them of the
judgment seats, and executions, and of the wars of the world, and of the battle
that knows no truce, to uphold their spirit and to comfort them He saith, "Are
not two sparrows sold for a farthing? and one of them shall not fall on the
ground without your Father which is in Heaven." These things He said, signifying
that nothing is done without His knowledge, but while He knows all, yet not in
all doth He act. "Be not then troubled," He saith, "neither be disturbed." For
if He know what ye suffer, and hath power to hinder it, it is quite clear that
it is in His providence and care for you that He doth not hinder it. And this we
ought to bear in mind in our own temptations also, and great will be the
consolation we shall thence receive.
But what, it may be said, hath Rachel to do with Bethlehem? For it saith,
"Rachel weeping for her children." And what hath Rama to do with Rachel? Rachel
was the mother of Benjamin, and on his death, they buried her in the
horse-course that was near this place. The tomb then being near, and the portion
pertaining unto Benjamin her infant (for Rama was of the tribe of Benjamin),
from the head of the tribe first, and next from the place of her sepulture, He
naturally denominates her young children who were massacred. Then to show that
the wound that befell her was incurable and cruel, He saith, "she would not be
comforted because they are not."
Hence again we are taught this, which I mentioned before, never to be confounded
when what is happening is contrary to the promise of God. Behold, for instance,
when
He was come for the salvation of the people, or rather for the salvation of the
world, of what kind were His beginnings. His mother, first, in flight; His
birth-place is involved in irremediable calamities, and a murder is perpetrated
of all murders the bitterest, and there is lamentation and great mourning, and
wailings everywhere. But be not troubled; for He is wont ever to accomplish His
own dispensations by their contraries, affording us from thence a very great
demonstration of His power.
Thus did He lead on His own disciples also, and prepared them to do all their
duty, bringing about things by their contraries, that the marvel might be
greater. They, at any rate, being scourged and persecuted, and suffering terrors
without end, did in this way get the better of them that were beating and
persecuting them.
5. "But when Herod was dead, behold, an angel of the Lord appeareth in a dream
to Joseph saying, Arise, and take the young Child and His mother, and go into
the land of Israel."
He no more saith "fly," but "go." Seest thou again after the temptation
refreshment? then after the refreshment danger again? in that he was freed
indeed from his banishment, and came back again to his own country; and beheld
the murderer of the children brought to the slaughter; but when he hath set foot
on his own country, he finds again a remnant of the former perils, the son of
the tyrant living, and being king.
But how did Archelaus reign over Judæa, when Pontius Pilate was governor?
Herod’s death had recently taken place, and the kingdom had not yet been divided
into many parts; but as he had only just ended his life, the son for a while
kept possession of the kingdom "in the room of his father Herod;" his brother
also bearing this name, which is the reason why the evangelist added, "in the
room of his father Herod."
It may be said, however, "if he was afraid to settle in Judæa on account of
Archelaus, he had cause to fear Galilee also on account of Herod." I answer, By
his changing the place, the whole matter was thenceforward thrown into shade;
for the whole assault was upon "Bethlehem and the coasts thereof." Therefore now
that the slaughter had taken place, the youth Archelaus had no other thought,
but that the whole was come to an end, and that amongst the many, He that was
sought had been destroyed. And besides, his father having come to such an end of
his life before his eyes, he became for the future more cautious about farther
proceedings, and about urging on that course of iniquity.
Joseph therefore comes to Nazareth, partly to avoid the danger, partly also
delighting to abide in his native place. To give him the more courage, he
receives also an oracle from the angel touching this matter. Luke, however, doth
not say that he came there by Divine warning, but that when they had fulfilled
all the purification, they returned to Nazareth. What then may one say? That
Luke is giving an account of the time before the going down to Egypt, when he
saith these things. For He would not have brought them down thither before the
purification, in order that nothing should be done contrary to the law, but he
waited for her to be purified, and to go to Nazareth, and that then they should
go down to Egypt. Then, after their return, He bids them go to Nazareth. But
before this they were not warned of God to go thither, but yearning after their
native place, they did so of their own accord. For since they had gone up for no
other cause but on account of the taxing, and had not so much as a place where
to stay, when they had fulfilled that for which they had come up, they went down
to Nazareth.
6. We see here the cause why the angel also, putting them at ease for the
future, restores them to their home. And not even this simply, but he adds to it
a prophecy, "That it might be fulfilled," saith he, "which was spoken by the
prophets, He shall be called a Nazarene."
And what manner of prophet said this? Be not curious, nor overbusy. For many of
the prophetic writings have been lost; and this one may see from the history of
the Chronicles. For being negligent, and continually falling into ungodliness,
some they suffered to perish, others they themselves burnt up and cut to pieces.
The latter fact Jeremiah relates; the former, he who composed the fourth book of
Kings, saying, that after a long time the book of Deuteronomy was hardly found,
buried somewhere and lost. But if, when there was no barbarian there, they so
betrayed their books, much
more when the barbarians had overrun them. For as to the fact, that the prophet
had foretold it, the apostles themselves in many places call Him a Nazarene.
"Was not this then," one may say, "casting a shade over the prophecy touching
Bethlehem?" By no means: rather this very fact was sure greatly to stir up men,
and to awaken them to the search of what was said of Him. Thus, for example,
Nathanael too enters on the inquiry concerning Him, saying, "Can there any good
thing come out of Nazareth?" For the place was of little esteem; or rather not
that place only, but also the whole district of Galilee. Therefore the Pharisees
said, "Search and look, for out of Galilee ariseth no prophet." Nevertheless, He
is not ashamed to be named even from thence, signifying that He needs not ought
of the things of men; and His disciples also He choses out of Galilee;
everywhere cutting off the pretexts of them who are disposed to be remiss, and
giving tokens that we have no need of outward things, if we practise virtue. For
this cause He doth not choose for Himself so much as a house; for "the Son of
Man," saith He, "hath not where to lay His head;" and when Herod is plotting
against Him, He fleeth, and at His birth is laid in a manger, and abides in an
inn, and takes a mother of low estate; teaching us to think no such thing a
disgrace, and from the first outset trampling under foot the haughtiness of man,
and bidding us give ourselves up to virtue only.
7. For why dost thou pride thyself on thy country, when I am commanding thee to
be a stranger to the whole world? (so He speaks); when thou hast leave to become
such as that all the universe shall not be worthy of thee? For these things are
so utterly contemptible, that they are not thought worthy of any consideration
even amongst the philosophers of the Greeks, but are called Externals, and
occupy the lowest place.
"But yet Paul," one may say, "allows them, saying on this wise, ‘As touching the
election, they are beloved for the fathers’ sake.’" But tell me, when, and of
what things was he discoursing, and to whom? Why, to those of Gentile origin,
who were puffing themselves up on their faith, and exalting themselves against
the Jews, and so breaking them off the more: to quell the swelling pride of the
one, and to win over the others, and thoroughly excite them to the same
emulation. For when he is speaking of those noble and great men, hear how he
saith, "They that say these things, show plainly that they seek a country; and
truly if they had been mindful of that from whence they came out, they might
have had opportunity to have returned: but now they desire another, a better
country." And again, "These all died in faith, not having obtained the promises,
but having seen them afar off, and embraced them." And John too said unto those
that were coming to him, "Think not to say, We have Abraham to our father."
And Paul again, "For they are not all Israel, which are of Israel; neither they,
which are the children of the flesh, are they the children of God." For what
were the sons of Samuel advantaged, tell me, by their father’s nobleness, when
they were not heirs of their father’s virtue? And what profit had Moses’ sons,
not having emulated his perfection? Therefore neither did they inherit the
dominion; but whilst they enrolled him as their father, the rule of the people
passed away to another, to him who had become his son in the way of virtue. And
what harm was it to Timothy, that he was of a Greek father? Or what on the other
hand again was Noah’s son profited by the virtue of his father, when he became a
slave instead of free? Seest thou, how little the nobleness of a father avails
his children in the way of advocacy? For the wickedness of Ham’s disposition
overcame the laws of nature, and cast him not only out of the nobility which he
had in respect of his father, but also out of his free estate. And what of Esau?
Was he not son of Isaac, and had he not his father to stand his friend? Yea, his
father too endeavored and desired that he should partake of the blessings, and
he himself for the sake of this did all that was commanded him. Nevertheless,
because he was untoward, none of these things profited him; but although he was
by birth first, and had his father on his side doing everything for this object,
yet not having God with him, he lost all.
But why do I speak of men? The Jews were sons of God, and gained nothing by this
their high birth. Now if a man, having become a son of God, but failing to show
forth an excellency meet for this noble birth, is even punished the more
abundantly; why
dost thou bring me forward the nobleness of ancestors remote or near? For not
under the old covenant400only, but even under the new, one may find this rule to
have held. For "as many as received Him," it is said "to them gave He power to
become the sons of God."401 And yet many of these children Paul hath affirmed to
be nothing profited by their father; "For if ye be circumcised," saith he,
"Christ shall profit you nothing."402 And if Christ be no help to those who will
not take heed to themselves, how shall a man stand up in their behalf?
8. Let us not therefore pride ourselves either on high birth, or on wealth, but
rather despise them who are so minded: neither let us be dejected at poverty.
But let us seek that wealth, which consists in good works; let us flee that
poverty, which causes men to be in wickedness, by reason of which also that rich
man was poor;403wherefore he had not at his command so much as a drop of water,
and that, although he made much entreaty. Whereas, who can be so poor amongst
us,404as to want water enough even for comfort? There is none such. For even
they that are pining with extreme hunger, may have the comfort of a drop of
water; and not of a drop only, but of refreshment too far more abundant. Not so
that rich man, but he was poor even to this degree: and what was yet more
grievous, he could not so much as soothe his poverty from any source. Why then
do we gape after riches, since they bring us not into Heaven?
For tell me, if any king among those upon earth had said, It is impossible for
him that is rich to be distinguished at court, or to enjoy any honor; would ye
not have thrown away every one his riches with contempt? So then, if they cast
us out from such honor as is in the palaces below, they shall be worthy of all
contempt: but, when the King of Heaven is day by day crying aloud and saying,
"It is hard with them, to set foot on that sacred threshold;" shall we not give
up all, and withdraw from our possessions, that with boldness we may enter into
the kingdom? And of what consideration are we worthy, who are at great pains to
encompass ourselves with the things that obstruct our way thither; and to hide
them not only in chests, but even in the earth, when we might entrust them to
the guard of the very Heavens? Since now surely thou art doing the same, as if
any husbandman, having gotten wheat wherewith to sow a rich land, was to leave
the land alone, and bury all the wheat in a pit, so as neither to enjoy it
himself, nor for the wheat to come to ought, but decay and waste. But what is
their common plea, when we accuse them of these things? It gives no little
comfort, say they, to know that all is laid up for us in safety at home. Nay,
rather not to know of its being laid up is a comfort. For even if thou art not
afraid of famine, yet other more grievous things, on account of this store, must
needs be a terror to thee: deaths, wars, plots laid against thee. And if a
famine should ever befall us, the people again, constrained by the belly, takes
weapon in hand against thy house. Or rather, in so doing, thou art first of all
bringing famine into our cities, and next thou art forming for thine own house
this gulf, more grievous than famine. For by stress of famine I know not any who
have come to a speedy end; there being in fact many means in many quarters which
may be devised to assuage that evil: but for possessions and riches, and the
pursuits connected with them, I can show many to have come by their ruin, some
in secret, some openly. And with many such instances the highways abound, with
many the courts of law, and the market-places. But why speak I of the highways,
the courts of law and the market-places? Why, the very sea thou mayest behold
filled with their blood. For not over the land only, as it seems, hath this
tyranny prevailed, but over the ocean also hath walked in festal procession with
great excess. And one makes a voyage for gold, another, again, is stabbed for
the same; and the same tyrannical power hath made one a merchant, the other a
murderer.
What then can be less trustworthy than Mammon, seeing that for his sake one
travels, and ventures, and is slain? "But who," it is said, "will pity a charmer
that is bitten with a serpent?"405 For we ought, knowing its cruel tyranny, to
flee that slavery, and destroy that grievous longing. "But how," saith one, "is
this possible?" By introducing another longing, the longing for Heaven. Since he
that desires the kingdom will laugh covetousness to scorn; he that is become
Christ’s slave is no slave of mammon, but rather his lord; for him that flieth
from him, he is wont to follow, and to fly from him that pursues. He honors not
so much his pursuer as his despiser; no one doth he so laugh to scorn, as them
that desire him; nor
doth he only laugh them to scorn, but wraps round them also innumerable bonds.
Be it ours then, however late, to loose these grievous chains. Why bring thy
reasonable soul into bondage to brute matter, to the mother of those untold
evils? But, oh the absurdity! that while we are warring against it in words, it
makes war with us by deeds, and leads and carries us everywhere about, insulting
us as purchased with money, and meet for the lash; and what can be more
disgraceful and dishonorable than this?
Again: if we do not get the better of senseless forms of matter, how shall we
have the advantage of the incorporeal powers? If we despise not vile earth and
abject stones, how shall we bring into subjection the principalities and
authorities? How shall we practise temperance? I mean, if silver dazzle and
overpower us, when shall we be able to hurry by a fair face? For, in fact, some
are so sold under this tyranny, as be moved somehow even at the mere show of the
gold, and in playfulness to say, that the very eyes are the better for a gold
coin coming in sight. But make not such jests, whoever thou art;406for nothing
so injures the eyes, both those of the body and those of the soul, as the lust
of these things. For instance; it was this grievous longing that put out the
lamps of those virgins, and cast them out of the bride chamber. This sight,
which (as thou saidst) "doeth good to the eyes," suffered not the wretched Judas
to hearken unto the Lord’s voice, but led him even to the halter, made him burst
asunder in the midst; and, after all that, conducted him on to hell.
What then can be more lawless than this? what more horrible? I do not mean the
substance of riches, but the unseasonable and frantic desire of them? Why, it
even drops human gore, and looks murder, and is fiercer than any wild beast,
tearing in pieces them that fall in its way, and what is much worse, it suffers
them not even to have any sense of being so mangled. For reason would that those
who are so treated should stretch forth their hand to them that pass by, and
call them to their assistance, but these are even thankful for such rendings of
their flesh, than which what can be more wretched?
Let us then, bearing in mind all these things, flee the incurable disease; let
us heal the wounds it hath made, and withdraw ourselves from such a pest: in
order that both here we may live a secure and untroubled life, and attain to the
future treasure; unto which God grant that we may all attain,407by the grace and
love towards man of our Lord Jesus Christ, with whom unto the Father together
with the Holy Ghost be glory, might, honor, now and ever, and world without end.
Amen.
See Also:
Sermons and Commentaries on the Martyrdom of Innocents - Matthew 2:13-18
Sermons Home | General Sermons and Essays | Articles | eBooks | Our Faith | Prayers | Library - Home | Malankara World Journal
-------
Malankara World
A service of St. Basil's Syriac Orthodox
Church, Ohio
Copyright © 2009-2020 - ICBS Group. All Rights Reserved.
Disclaimer
Website designed, built, and hosted by
International Cyber Business Services, Inc., Hudson, Ohio
