Homilies on the Gospel of Matthew — Homily 4

Matthew 1:17.

Matt. I. 17.

So all the generations from Abraham to David are fourteen generations, and from David until the exile to Babylon are fourteen generations, and from the exile to Babylon until Christ are fourteen generations.

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.

He has divided all the generations into three groups to show that they did not become better even when their form of government changed. Whether they lived under an aristocracy, under a king, or under an oligarchy, they continued in the same evil ways. Whether popular leaders, priests, or kings ruled them, it made no difference for their virtue.

He has divided all the generations into three portions, to indicate that not even when their form of government was changed did they become better, but alike under an aristocracy, and under a king, and under an oligarchy, they were in the same evil ways, and whether popular leaders, or priests, or kings controlled them, it was no advantage to them in the way of virtue.

But why has he skipped over three kings in the middle portion, and in the last portion, though he listed twelve generations, claimed there were fourteen? I will leave the first question for you to examine, since I don't need to explain everything to you—otherwise you might become lazy. But I will explain the second. It seems to me that here he is counting as a generation both the time of the captivity and Christ himself, thus connecting Christ to us by every possible means. And he does well to remind us of that captivity, making it clear that even when they went down there, they did not become more sober-minded. His purpose is to show from every angle that his coming was necessary.

But wherefore has he in the middle portion passed over three kings, and in the last, having set down twelve generations, affirmed them to be fourteen? The former question I leave for you to examine; for neither is it needful for me to explain all things to you, lest ye should grow indolent: but the second we will explain. To me then he seems in this place to be putting in the place of a generation, both the time of the captivity, and Christ Himself, by every means connecting Him with us. And full well does he put us in mind of that captivity, making it manifest that not even when they went down there, did they become more sober-minded; in order that from everything His coming may be shown to be necessary.

Why then, one may ask, does Mark not do this, nor trace Christ's genealogy, but express everything briefly? It seems to me that Matthew was the first among the others to take up the subject (which is why he sets down the genealogy with precision and dwells on those things that require it), but Mark came after him, which is why he took a shorter approach, since he was working with what had already been spoken and made clear.

Why then, one may say, does not Mark do this, nor trace Christ's genealogy, but utter everything briefly? It seems to me that Matthew was before the rest in entering on the subject (wherefore he both sets down the genealogy with exactness, and stops at those things which require it): but that Mark came after him, which is why he took a short course, as putting his hand to what had been already spoken and made manifest.

How is it then that Luke not only traces the genealogy, but does so through a greater number of generations? Naturally, since Matthew had already led the way, Luke seeks to teach us something in addition to what was previously stated. And each evangelist likewise imitated his teacher: the one followed Paul, who flows more abundantly than any river; the other followed Peter, who practices brevity.

How is it then that Luke not only traces the genealogy, but does it through a greater number? As was natural, Matthew having led the way, he seeks to teach us somewhat in addition to former statements. And each too in like manner imitated his master; the one Paul, who flows fuller than any river; the other Peter, who studies brevity.

And why didn't Matthew say at the beginning, in the same way as the prophet, "the vision which I saw" and "the word which came unto me"? Because he was writing to people who were well disposed and extremely attentive to him. For both the miracles that were done cried aloud, and those who received the word were exceedingly faithful. But in the case of the prophets, there were not so many miracles to proclaim them, and besides, the tribe of false prophets—no small group—was riotously breaking in upon them, to whom the people of the Jews gave even more attention. This kind of opening was therefore necessary in their case.

2. And what may be the reason that Matthew said not at the beginning, in the same way as the prophet, the vision which I saw, and the word which came unto me? Because he was writing unto men well disposed, and exceedingly attentive to him. For both the miracles that were done cried aloud, and they who received the word were exceeding faithful. But in the case of the prophets, there were neither so many miracles to proclaim them; and besides, the tribe of the false prophets, no small one, was riotously breaking in upon them: to whom the people of the Jews gave even more heed. This kind of opening therefore was necessary in their case.

When miracles were performed, they were done for the sake of foreigners, to increase the number of proselytes, and to demonstrate God's power—particularly when their enemies who had taken them captive imagined they had prevailed because their own gods were mighty. Examples include what happened in Egypt, from which no small mixed multitude departed, and later in Babylon, regarding the furnace and the dreams. Miracles were also performed when they were by themselves in the wilderness, just as in our own case. For among us as well, when we had just emerged from error, many wonderful works were displayed, but afterward they ceased when true religion had taken root in all countries.

And if ever miracles were done, they were done for the aliens' sake, to increase the number of the proselytes; and for manifestation of God 's power, if haply their enemies having taken them captives, fancied they prevailed, because their own gods were mighty: like as in Egypt, out of which no small mixed multitude went up; and, after that, in Babylon, what befell touching the furnace and the dreams. And miracles were wrought also, when they were by themselves in the wilderness; as also in our case: for among us too, when we had just come out of error, many wonderful works were shown forth; but afterwards they stayed, when in all countries true religion had taken root.

And what took place later were few and at intervals. For example, the sun stood still in its course and started back in the opposite direction. And this same thing can be seen to have occurred in our case also. For even in our own generation, in the case of the man who surpassed all in ungodliness—I mean Julian—many strange things happened. When the Jews were attempting to rebuild the temple at Jerusalem, fire burst out from the foundations and completely stopped them all. And when both his treasurer and his uncle and namesake openly insulted the sacred vessels, one was eaten with worms and died, while the other burst open in the middle. Moreover, the fountains failing when sacrifices were made there, and the famine entering the cities along with the emperor himself, was a very great sign. For it is God's usual practice to do such things: when evils are multiplied and He sees His own people afflicted and their adversaries greatly drunk with their power over them, then He displays His own power—just as He did in Persia with respect to the Jews.

And what took place at a later period were few and at intervals; for example, when the sun stood still in its course, and started back in the opposite direction. And this one may see to have occurred in our case also. For so even in our generation, in the instance of him who surpassed all in ungodliness, I mean Julian, many strange things happened. Thus when the Jews were attempting to raise up again the temple at Jerusalem, fire burst out from the foundations, and utterly hindered them all; and when both his treasurer, and his uncle and namesake, made the sacred vessels the subject of their open insolence, the one was eaten with worms, and gave up the ghost, the other burst asunder in the midst. Moreover, the fountains failing, when sacrifices were made there, and the entrance of the famine into the cities together with the emperor himself, was a very great sign. For it is usual with God to do such things; when evils are multiplied, and He sees His own people afflicted, and their adversaries greatly intoxicated with their dominion over them, then to display His own power; which he did also in Persia with respect to the Jews.

Therefore, it is clear from what has been said that he was not acting without purpose or by mere chance when he divided Christ's ancestors into three groups. Notice also where he begins and where he ends: from Abraham to David, from David to the Babylonian captivity, and from there to Christ himself. At the beginning he places the two names close together—David and Abraham—and when summing up, he mentions both in the same way. This is because, as I have already stated, the promises were made to them.

3. Wherefore, that he was not acting without an object, or by chance, when he distributed Christ's forefathers into three portions, is plain from what has been said. And mark, too, whence he begins, and where he ends. From Abraham to David; from David to the captivity of Babylon; from this unto Christ Himself. For both at the beginning he put the two in close succession, David and Abraham, and also in summing up he mentions both in the same way. And this, because, as I have already said, it was to them that the promises were made.

But why is it that when he mentioned the Babylonian captivity, he did not also mention the descent into Egypt? Because they had stopped being afraid of the Egyptians, but they still feared the Babylonians. And the one event was ancient, but the other was recent and had happened not long ago. And they went down to the one place for no sins, but transgressions were the reason they were taken away to the other.

But why can it be, that as he mentioned the captivity of Babylon, he did not mention also the descent into Egypt? Because they had ceased to be any longer afraid of the Egyptians, but the Babylonians they dreaded still. And the one thing was ancient, but the other fresh, and had taken place of late. And to the one they were carried down for no sins, but to the other, transgressions were the cause of their being removed.

And regarding the actual names, if someone were to try to explain their meanings, even from that source they would find rich material for theological reflection—material that is very significant for understanding the New Testament. For example, from Abraham's name, from Jacob's, from Solomon's, from Zerubbabel's. These names were not given to them without purpose. But to avoid being tedious by going on at great length, let us set these things aside and move on to what is pressing.

And also with regard to the very names, if any one were to attempt to translate their etymologies, even thence would he derive great matter of divine speculation, and such as is of great importance with regard to the New Testament: as, for instance, from Abraham's name, from Jacob's, from Solomon's, from Zorobabel's. For it was not without purpose that these names were given them. But lest we should seem to be wearisome by running out a great length, let us pass these things by, and proceed to what is urgent.

Having mentioned all His forefathers and ending with Joseph, he did not stop there but added "Joseph the husband of Mary," showing that it was for her sake he traced the genealogy as well. Then, in case you should hear "the husband of Mary" and suppose that Christ was born in the ordinary way of nature, notice how he corrects this misunderstanding with what follows. "You have heard," he says, "of a husband, you have heard of a mother, you have heard a name given to the child—therefore hear also the manner of the birth. The birth of Jesus Christ was in this way." What kind of birth are you telling me about, I ask, since you have already mentioned His ancestors? I still want to tell you the manner of His birth as well. Do you see how he awakens the attention of the hearer? For as though he were about to speak of something extraordinary, he promises to tell the manner of it also.

4. Having then mentioned all His forefathers, and ending with Joseph, he did not stop at this, but added, Joseph the husband of Mary; intimating that it was for her sake he traced his genealogy also. Then, lest when you have heard of the husband of Mary, you should suppose that Christ was born after the common law of nature, mark, how he sets it right by that which follows. You have heard, says he, of an husband, you have heard of a mother, you have heard a name assigned to the child, therefore hear the manner too of the birth. The birth of Jesus Christ was on this wise. Matthew 1:18 Of what kind of birth are you telling me, I pray you, since you have already mentioned His ancestors? I still wish to tell you the manner also of His birth. Do you see, how he wakens up the hearer? For as though he were about to speak of something unusual, he promises to tell also the manner thereof.

Notice the excellent order in the things he has mentioned. He did not go straight to the birth, but first reminds us how many generations passed from Abraham, how many from David, and from the Babylonian captivity. In this way he prompts the careful listener to consider the timing, to show that this is the Christ who was announced by the prophets. For when you have counted the generations and learned from the timing that this is He, you will readily accept also the miracle that occurred in His birth. Thus, being about to speak of a great thing—His birth from a virgin—he first softens the statement until he has counted the generations, by speaking of a husband of Mary. Or rather, he even briefly includes the account of the birth itself, and then proceeds to count also the years, reminding the listener that this is He of whom the patriarch Jacob had said He would finally come when the Jewish rulers had come to an end, of whom the prophet Daniel had proclaimed beforehand that He would come after those many weeks. And if anyone, counting the years spoken to Daniel by the angel in a number of weeks, would trace the time from the building of the city to His birth by calculating, he will find that one agrees with the other.

And observe a most admirable order in the things he has mentioned. For he did not proceed directly to the birth, but puts us in mind first, how many generations he was from Abraham, how many from David, and from the captivity of Babylon; and thus he sets the careful hearer upon considering the times, to show that this is the Christ who was preached by the prophets. For when you have numbered the generations, and hast learned by the time that this is He, you will readily receive likewise the miracle which took place in His birth. Thus, being about to tell of a certain great thing, His birth of a virgin, he first shadows over the statement, until he has numbered the generations, by speaking of an husband of Mary; or rather he does even put in short space the narration of the birth itself, and then proceeds to number also the years, reminding the hearer, that this is He, of whom the patriarch Jacob had said, He should then at length come, when the Jewish rulers had come to an end; of whom the prophet Daniel had proclaimed beforehand, that He should come after those many weeks. And if any one, counting the years spoken of to Daniel by the angel in a number of weeks, would trace down the time from the building of the city to His birth, by reckoning he will perceive the one to agree with the other.

How then was He born, I ask you? When His mother Mary was engaged to be married. He doesn't say virgin, but simply mother, so that his account is easy to accept. And so having first prepared the listener to expect some ordinary information, and by this drawing him in, he then amazes him by adding the marvelous fact, saying, "Before they came together, she was found with child of the Holy Spirit." He doesn't say "before she was brought to the bridegroom's house," for indeed she was already there. It was the custom of the ancients for the most part to keep their betrothed wives in their house—in those regions, at least, where one may see the same practice even now. In the same way, Lot's sons-in-law were in his house with him. So Mary herself was likewise in the house with Joseph.

5. How then was He born, I pray you? When as His mother Mary was espoused: Matthew 1:18 He says not virgin, but merely mother; so that his account is easy to be received. And so having beforehand prepared the hearer to look for some ordinary piece of information, and by this laying hold of him, after all he amazes him by adding the marvellous fact, saying, Before they came together, she was found with child of the Holy Ghost. He says not, before she was brought to the bridegroom's house; for indeed she was therein. It being the way of the ancients for the most part to keep their espoused wives in their house: Genesis 19:8, 14 in those parts, at least, where one may see the same practised even now. Thus also Lot's sons-in-law were in his house with him. Mary then herself likewise was in the house with Joseph.

And why didn't she conceive before her betrothal? As I said at the beginning, it was so that what had happened might remain hidden for a time, and so that the Virgin might avoid all harmful suspicion. For when the man who had the greatest right of anyone to feel jealous, far from publicly shaming her or disgracing her, is actually found receiving and caring for her after her conception, it was completely clear that unless he had fully convinced himself that what had happened was by the work of the Holy Spirit, he would not have kept her with him and helped her in every other way. And he has very appropriately said that she was "found" with child—the kind of expression typically used for things that are strange, that happen completely unexpectedly, and that are not anticipated.

And wherefore did she not conceive before her espousal? It was, as I said at first, that what had been done might be concealed awhile, and that the Virgin might escape every evil suspicion. For when he, who had most right of all to feel jealousy, so far from making her a show, or degrading her, is found even receiving and cherishing her after her conception; it was quite clear that, unless he had fully persuaded himself that what was done was of the operation of the Holy Spirit, he would not have kept her with him, and ministered to her in all other things. And most properly has he said, that she was 'found' with child, the sort of expression that is wont to be used with respect to things strange, and such as happen beyond all expectation, and are unlooked for.

Do not go any further, then, and do not demand anything beyond what has already been said. Do not ask, "But how did the Spirit accomplish this from a virgin?" For if it is impossible to explain the manner of formation when nature is at work, how will we be able to express these things when the Spirit is working miracles? And so that you do not weary the evangelist or trouble him by continually asking these questions, he has told you who performed the miracle and then stepped back. For he is saying, "I know nothing more than this: what was done was the work of the Holy Spirit."

Proceed therefore no further, neither require anything more than what has been said; neither say thou, But how was it that the Spirit wrought this of a virgin? For if, when nature is at work, it is impossible to explain the manner of the formation; how, when the Spirit is working miracles, shall we be able to express these? And lest you should weary the evangelist, or disturb him by continually asking these things, he has said who it was that wrought the miracle, and so withdrawn himself. For I know, says he, nothing more, but that what was done was the work of the Holy Ghost.

Shame on those who concern themselves with the generation from above. For if this birth—which has countless witnesses, was proclaimed for so long beforehand, and was manifested and handled with hands—cannot be explained by anyone, what degree of madness do they fall short of who busy themselves with curiosity about that ineffable generation? For neither Gabriel nor Matthew was able to say anything more than that it was of the Spirit. But how it was of the Spirit, or in what manner, neither of them explained, for it was not even possible.

6. Shame on them who busy themselves touching the generation on high. For if this birth, which has witnesses without number, and had been proclaimed so long a time before, and was manifested and handled with hands, can by no man be explained; of what excess of madness do they come short who make themselves busy and curious touching that unutterable generation? For neither Gabriel nor Matthew was able to say anything more, but only that it was of the Spirit; but how, of the Spirit, or in what manner, neither of them has explained; for neither was it possible.

Nor should you think you have learned everything just because you have heard about the Spirit. In fact, there are many things we still do not understand, even after learning this. For instance, how is the Infinite contained in a womb? How is He who contains all things carried, while still unborn, by a woman? How does the Virgin give birth and yet remain a virgin? How, I ask you, did the Spirit form that Temple? How did He take not all the flesh from the womb, but only a part of it, and then cause it to grow and shape it? That He did come forth from the Virgin's flesh, He has declared by speaking of that which was conceived in her, and Paul declares this by saying "made of a woman," by which he silences those who claim that Christ came among us as though through some conduit. For if that were so, what need would there be for the womb? If that were so, He would have nothing in common with us, and that flesh would be of some other kind, not of the same substance that belongs to us. How then was He from the root of Jesse? How was He a rod? How could He be Son of man? How was Mary His mother? How was He of David's seed? How did He take the form of a servant? How was the Word made flesh? And how does Paul say to the Romans, "of whom as concerning the flesh Christ came, who is God over all"? Therefore, that He was from us, and of our substance, and from the Virgin's womb, is clear from these things and from others besides. But how this happened is not clear. So do not inquire into it yourself either, but accept what is revealed and do not be curious about what is kept secret.

Nor think that you have learned all, by hearing of the Spirit; nay, for we are ignorant of many things, even when we have learned this; as, for instance, how the Infinite is in a womb, how He that contains all things is carried, as unborn, by a woman; how the Virgin bears, and continues a virgin. How, I pray you, did the Spirit frame that Temple? How did He take not all the flesh from the womb, but a part thereof, and increased it, and fashioned it? For that He did come forth of the Virgin's flesh, He has declared by speaking of that which was conceived in her; Galatians 4:4 and Paul, by saying, made of a woman; whereby he stops the mouths of them that say, Christ came among us as through some conduit. For, if this were so, what need of the womb? If this were so, He has nothing in common with us, but that flesh is of some other kind, and not of the mass which belongs to us. How then was He of the root of Jesse? How was He a rod? How Son of man? How was Mary His mother? How was He of David's seed? How did he take the form of a servant? Philippians 2:7 how was the Word made flesh? John 1:14 and how says Paul to the Romans, Of whom as concerning the flesh Christ came, who is God over all? Romans 9:5 Therefore that He was of us, and of our substance, and of the Virgin's womb, is manifest from these things, and from others beside; but how, is not also manifest. Do not either thou then inquire; but receive what is revealed, and be not curious about what is kept secret.

And Joseph her husband, being, as Scripture says, a just man, and not willing to make her a public example, intended to divorce her privately.

7. And Joseph her husband, being, says he a just man, and not willing to make her a public example, was minded to put her away privily. Matthew 1:19

Having said that it was of the Holy Spirit and without sexual union, he establishes his statement in yet another way. Someone might ask, "How does this appear? Who has heard or seen such a thing ever happen?"—or you might suspect the disciple of inventing these things to favor his Master. So he introduces Joseph, showing that what Joseph experienced helps prove what has been mentioned. Through his narrative he is practically saying, "If you doubt me and suspect my testimony, believe her husband." For Joseph, he says, her husband, being a just man. By "just man" here he means someone who is virtuous in all things. For both freedom from greed is justice, and complete virtue is also justice. Scripture usually uses the term "justice" in this latter sense, as when it says "a man who was just and true" and again "they were both just." Being therefore just—that is, good and thoughtful—he was minded to put her away privately. He tells us what happened before Joseph was fully informed so that you would not distrust what happened after he knew. However, such a woman was not only liable to be made a public example, but the law commanded that she also be punished. Yet Joseph gave up not only that greater punishment but also the lesser one, namely the disgrace. Far from punishing her, he was not even minded to make an example of her. Do you see a man exercising self-control and freed from the most tyrannical of passions? For you know how powerful jealousy is. And so Scripture says, to those who clearly understand these things, "For full of jealousy is the rage of a husband; he will not spare in the day of vengeance," and "jealousy is cruel as the grave." We too know of many who have chosen to give up their lives rather than fall under the suspicion of jealousy. But in this case it was not merely suspicion—the swelling of the womb completely convicted her. Nevertheless, he was so free from passion that he was unwilling to grieve the Virgin even in the smallest matters. Thus, while keeping her in his house seemed like a violation of the law, exposing her and bringing her to trial would force him to hand her over to death. He does none of these things but instead conducts himself now by a higher rule than the law. For grace having come, there must from this point forward be many signs of that exalted citizenship. For just as the sun, though it does not yet show its beams, illuminates more than half the world from afar by its light, so likewise Christ, when about to rise from that womb, even before he came forth, shone over all the world. Therefore, even before her labor, prophets danced for joy, women foretold what was to come, and John, when he had not yet come forth from the belly, leaped from the very womb. Hence this man also exhibited great self-command, in that he neither accused nor reproached her, but only set about putting her away.

Having said that it was of the Holy Ghost, and without cohabitation, he establishes his statement in another way again. Lest any one should say, Whence does this appear? Who has heard, who has seen any such thing ever come to pass? — or lest you should suspect the disciple as inventing these things to favor his Master;– he introduces Joseph as contributing, by what he underwent, to the proof of the things mentioned; and by his narrative all but says, If you doubt me, and if you suspect my testimony, believe her husband. For Joseph, says he, her husband, being a just man. By a just man in this place he means him that is virtuous in all things. For both freedom from covetousness is justice, and universal virtue is also justice; and it is mostly in this latter sense that the Scripture uses the name of justice; as when it says, a man that was just and true; Job 1:1 and again, they were both just. Luke 1:6 Being then just, that is good and considerate, he was minded to put her away privily. For this intent he tells what took place before Joseph's being fully informed, that you might not mistrust what was done after he knew. However, such a one was not liable to be made a public example only, but that she should also be punished was the command of the law. Whereas Joseph remitted not only that greater punishment, but the less likewise, namely, the disgrace. For so far from punishing, he was not minded even to make an example of her. Do you see a man under self-restraint, and freed from the most tyrannical of passions. For you know how great a thing jealousy is: and therefore He said, to whom these things are clearly known, For full of jealousy is the rage of a husband; Proverbs 6:34 he will not spare in the day of vengeance: and jealousy is cruel as the grave. Song of Songs 8:6 And we too know of many that have chosen to give up their lives rather than fall under the suspicion of jealousy. But in this case it was not so little as suspicion, the burden of the womb entirely convicting her. But nevertheless he was so free from passion as to be unwilling to grieve the Virgin even in the least matters. Thus, whereas to keep her in his house seemed like a transgression of the law, but to expose and bring her to trial would constrain him to deliver her to die; he does none of these things, but conducts himself now by a higher rule than the law. For grace having come, there must needs henceforth be many tokens of that exalted citizenship. For as the sun, though as yet he show not his beams, does from afar by his light illumine more than half the world; so likewise Christ, when about to rise from that womb, even before He came forth, shone over all the world. Wherefore, even before her travail, prophets danced for joy, and women foretold what was to come, and John, when he had not yet come forth from the belly, leaped from the very womb. Hence also this man exhibited great self-command, in that he neither accused nor upbraided, but only set about putting her away.

The situation being what it was, and everyone at a complete loss, the angel comes to resolve all their confusion. But it's worth asking why the angel didn't speak earlier, before the husband had these thoughts. Instead, he came only when Joseph thought about it—not before—for it is said, "While he thought on these things," the angel comes. Yet to her he announces the good news even before she conceived. And this raises another difficulty: for even if the angel had not spoken, why was the Virgin silent, who had been informed by the angel? And why, when she saw her betrothed husband in distress, did she not put an end to his confusion?

8. The matter then being in this state, and all at their wits' end, the angel comes to solve all their difficulties. But it is worth inquiring, why the angel did not speak sooner, before the husband had such thoughts: but, when he thought on it, not until then, he came; for it is said, While he thought on these things, the angel comes. And yet to her he declares the good tidings even before she conceived. And this again contains another difficulty; for even though the angel had not spoken, wherefore was the Virgin silent, who had been informed by the angel; and why, when she saw her betrothed husband in trouble, did she not put an end to his perplexity?

Therefore, why didn't the angel speak before Joseph became troubled? We need to explain the former difficulty first. So for what reason didn't he speak? To avoid Joseph becoming unbelieving, and the same thing happening to him as happened to Zacharias. When the thing was visible, belief was easy from that point on. But when it had not yet begun, it was not equally easy to accept what he said. For this reason the angel did not speak at first, and for the same reason the Virgin also kept silent. She did not think she would be believed by her betrothed husband in declaring to him something unheard of, but rather that she would provoke him even more, as though she were covering up a sin that had been committed. For if she herself, who was to receive such a great favor, is affected somewhat in the manner of man and says, "How shall this be, seeing I know not a man?" much more would he have doubted—and especially when hearing it from the woman who was under suspicion. Therefore the Virgin says nothing to him, but the angel, when the time demanded it, presents himself to him.

Wherefore then did not the angel speak before Joseph became troubled. For we must needs explain the former difficulty first. For what reason then did he not speak? Lest Joseph should be unbelieving, and the same happen to him as to Zacharias. For when the thing was visible, belief was thenceforth easy; but when it had not yet a beginning, it was not equally easy to receive his saying. For this reason the angel spoke not at the first, and through the same cause the Virgin too held her peace. For she did not think to obtain credit with her betrothed husband, in declaring to him a thing unheard of, but rather that she should provoke him the more, as though she were cloking a sin that had been committed. Since if she herself, who was to receive so great a favor, is affected somewhat after the manner of man, and says, How shall this be, seeing I know not a man? Luke 1:34 much more would he have doubted; and especially when hearing it from the woman who was under suspicion. Wherefore the Virgin says nothing to him, but the angel, the time demanding it, presents himself to him.

Why then, it may be asked, did he not do the same in the Virgin's case and announce the good news to her after the conception? Because she would have been in agitation and great trouble. For it is likely that she, not knowing the truth, might have even thought something harmful about herself and gone on to strangle or stab herself, being unable to endure the disgrace. For that Virgin was truly remarkable, and Luke points out her excellence, saying that when she heard the greeting, she did not immediately give herself over to it, nor did she accept what was said, but was troubled, wondering what kind of greeting this might be. Now she who showed such perfect sensitivity would have been completely overcome with dismay at the thought of her shame, not expecting that whatever she might say would convince anyone who heard it, but that what had happened was adultery. Therefore to prevent these things, the angel came before the conception. Besides this, it was fitting that the womb which the Maker of all things entered should be free from trouble, and the soul that was considered worthy to become the minister of such mysteries should be rid of all disturbance. For these reasons he speaks to the Virgin before the conception, but to Joseph at the time of her labor.

9. Why then, it may be asked, did he not so in the Virgin's case also, and declare the good tidings to her after the conception? Lest she should be in agitation and great trouble. For it were likely that she, not knowing the certainty, might have even devised something amiss touching herself, and have gone on to strangle or to stab herself, not enduring the disgrace. For wondrous indeed was that Virgin, and Luke points out her excellency, saying, that when she heard the salutation, she did not straightway pour herself out, neither did she accept the saying, but was troubled, seeking what manner of salutation this might be. Luke 1:29 Now she who was of such perfect delicacy would even have been distracted with dismay at the thought of her shame, not expecting, by whatever she might say, to convince any one who should hear of it, but that what had happened was adultery. Therefore to prevent these things, the angel came before the conception. Besides that, it was meet that womb should be free from trouble which the Maker of all things entered; and the soul rid of all perturbation, which was thought worthy to become the minister of such mysteries. For these reasons He speaks to the Virgin before the conception, but to Joseph at the time of travail.

And many simpler people, not understanding this, have said there is a disagreement, because Luke says the angel declared the good news to Mary, but Matthew says it was to Joseph. They don't realize that both events happened. We must keep this sort of thing in mind throughout the entire history, for in this way we will resolve many apparent disagreements.

And this many of the simpler sort, not understanding, have said there is a discordance; because Luke says it was Mary to whom he declared the good tidings, but Matthew, that it was Joseph; not knowing that both took place. And this sort of thing it is necessary to bear in mind throughout the whole history; for in this way we shall solve many seeming discordances.

The angel comes when Joseph is troubled. For in addition to the reasons already mentioned, the angel delays his coming to demonstrate Joseph's self-control. But when the matter was about to happen, only then does he finally appear. While Joseph was thinking about these things, an angel appears to him in a dream. Matthew 1:20

10. The angel then comes, when Joseph is troubled. For in addition to the causes mentioned, with a view also to the manifestation of his self-command, he defers his coming. But when the thing was on the point of taking place, then at last he presents himself. While he thought on these things, an angel appears to Joseph in a dream. Matthew 1:20

Do you see how gentle the husband was? Far from punishing her, he did not even tell anyone, not even the woman he suspected. Instead, he was thinking it over by himself, trying to hide the reason even from the Virgin herself. The text does not say he intended to cast her out, but to put her away, showing just how mild and gentle the man was. But while he was thinking about these things, the angel appears in a dream.

Do you see the mildness of the husband? So far from punishing, he did not even declare it to any one, no not even to her whom he suspected, but was thinking it over with himself, as aiming to conceal the cause even from the Virgin herself. For neither is it said that he was minded to cast her out, but to put her away, so very mild and gentle was the man. But while he is thinking on these things, the angel appears in a dream.

And why didn't the angel appear openly, as he did to the shepherds, to Zacharias, and to the Virgin? The man was exceedingly full of faith and didn't need this kind of vision. The Virgin, on the other hand, received an announcement of very great good news—greater than what Zacharias received—and this came before the event actually happened, so she needed a remarkable vision as well. The shepherds also needed one because they were rather simple and unrefined by nature. But this man received his vision after the conception.

Notice carefully how many significant points we see here. The man's self-control is fully demonstrated; the word spoken at the right moment strengthens his faith, and the account is cleared of any suspicion by showing that he felt exactly what a husband would naturally feel.

How then does the angel reassure him? Listen and marvel at the wisdom of his words. When the angel comes, he says, "Joseph, son of David, fear not to take Mary as your wife." He immediately reminds him of David, from whom the Christ was to descend, and he doesn't allow him to remain greatly troubled. By using the title of his ancestors, he reminds him of the promise made to the entire race. Why else would he call him "son of David"?

"Fear not"—yet in another case God doesn't speak this way. When someone was planning something improper concerning a certain woman, He spoke more in the manner of a rebuke and with a threat. Yet even there, the act was done in ignorance, for that person didn't knowingly take Sarah. Nevertheless, He rebuked him. But here He speaks mildly, because the mysteries He was administering were exceedingly great, and the difference between the two men was vast. Therefore, there was no need for rebuke.

And why not openly, as to the shepherds, and to Zacharias, and to the Virgin? The man was exceedingly full of faith, and needed not this vision. Whereas the Virgin, as having declared to her very exceeding good tidings, greater than to Zacharias, and this before the event, needed also a marvellous vision; and the shepherds, as being by disposition rather dull and clownish. But this man, after the conception,

Mark only, what a number of results are here. The man's self-command is thoroughly shown; the word spoken in season contributes to his faith, and the history is freed from suspicion, in that it shows him to have felt what it was likely a husband would feel.

11. How then does the angel assure him? Hear and marvel at the wisdom of his words. For being come he says, "Joseph, thou son of David, fear not to take unto you Mary your wife." He straightway puts him in mind of David, of whom the Christ was to spring, and he does not allow him to be greatly perturbed, by the title of his forefathers, reminding him of the promise made to the whole race. Else why does he call him "Son of David"?

"Fear not:" and yet in another case God does not so, but when one was devising about a certain woman what he ought not, He spoke the word more in a way of rebuke, and with a threat.(1) And yet there too, the act was of ignorance, for not with knowledge did that person take Sarah; yet nevertheless He rebuked him: but here mildly. For exceeding great were the mysteries He was dispensing,(2)}}–>

and wide the interval between the two men; wherefore neither was there need of rebuke.

By saying "fear not," the angel shows that Joseph had been afraid, worried that he might offend God by keeping an adulteress. If this had not been his concern, he would not have even considered sending her away. In every way, then, the angel demonstrates that he came from God by bringing forward and laying before Joseph everything—both what he planned to do and what he felt in his heart.

But by saying, fear not, he signifies him to have been afraid, lest he should give offense to God, as retaining an adulteress; since, if it had not been for this, he would not have even thought of casting her out. In all ways then he points out that the angel came from God, bringing forward and setting before him all, both what he thought to do, and what he felt in his mind.

After mentioning her name, he didn't stop there but also added "your wife." He wouldn't have called her that if she had been corrupted. And here he calls the betrothed woman a wife, just as Scripture customarily calls betrothed husbands sons-in-law even before marriage.

Now having mentioned her name, he stayed not at this, but added also, your wife; whereas he would not have called her so, if she had been corrupted. And here he calls her that is espoused a wife; as indeed the Scripture is wont to call betrothed husbands sons-in-law even before marriage.

But what does "to take unto you" mean? It means to keep her in his house, because in his mind he had already decided to send her away. Keep her even though you were planning to send her away, he says, as one entrusted to you by God, not by her parents. And He entrusts her not for marriage, but to live with you, and He entrusts her through my voice. Just as Christ Himself later entrusted her to His disciple, so even now He entrusts her to Joseph.

But what means, to take unto you? To retain her in his house, for in intention she had been now put away by him. Her, being put away, do thou retain, says he, as committed unto you by God, not by her parents. And He commits her not for marriage; but to dwell with you; and by my voice does He commit her. Much as Christ Himself afterwards committed her to His disciple, so even now unto Joseph.

Then, after hinting at the matter in a veiled way, the angel did not mention the suspicion of wrongdoing. Instead, in a more reverent and fitting manner, by explaining the cause of her pregnancy, he removed this concern as well. He implied that the very thing that had frightened Joseph and made him want to send her away—this very thing, in fact, was a valid reason why he should take her and keep her in his house. In this way he did more than simply relieve Joseph's distress. For she is not only free from unlawful relations, he says, but her conception is even beyond all nature. Therefore, do not merely put away your fear, but rejoice even more greatly, "for that which is conceived in her is of the Holy Ghost."

12. Then having obscurely signified the matter in hand, he mentioned not the evil suspicion; but, in a manner more reverent and seemly, by telling the cause of travail he removed this also; implying that the very thing which had made him afraid, and for which he would have cast her out — this very thing, I say, was a just cause why he should take her and retain her in his house. Thus more than entirely doing away with his distress. For she is not only free, says he, from unlawful intercourse, but even above all nature is her conception. Not only therefore put away your fear, but even rejoice more exceedingly, 'for that which is conceived in her is of the Holy Ghost.'

It was a strange thing he spoke about, going beyond human reason and above all natural laws. How then could someone believe when such news is completely new to them? By past events, he says, by the revelations. For this is why he laid out everything that was in his mind—what he felt, what he feared, what he planned to do—so that through these things he might become certain of this point.

A strange thing it was which he spoke of, surpassing man's reason, and above all the laws of nature. How then is he to believe, to whom such tidings are altogether new? By the things that are past, says he, by the revelations. For with this intent he laid open all things that were in his mind, what he felt, what he feared, what he was resolved to do — that by these he might assure himself of this point.

Or rather, he wins him over not only by things past, but also by things to come. "And she shall bring forth," he says, "a Son, and you shall call His name Jesus." For do not think, just because He is of the Holy Spirit, that you are excluded from the ministry of this dispensation. Although you have no part in the birth itself, and the Virgin remains untouched, nevertheless I give you what pertains to a father without injuring the honor of virginity—namely, to set a Name on the one who is born. For you shall call Him. Though the offspring is not yours, you shall still show a father's care toward Him. Therefore I connect you with Him who is born from the very start, even through the giving of the name.

Or rather, not by things past only, but like wise by things to come, he wins him over. And she shall bring forth, says he, a Son, and you shall call His name Jesus. Matthew 1:21 For do not thou, because He is of the Holy Ghost, imagine that you are an alien to the ministry of this dispensation. Since although in the birth you have no part, but the Virgin abode untouched, nevertheless, what pertains to a father, not injuring the honor of virginity, that do I give you, to set a Name on that which is born: for you shall call Him. For though the offspring be not yours, yet shall you exhibit a father's care towards Him. Wherefore I do straightway, even from the giving of the name, connect you with Him that is born.

Then, so that no one might from this assume him to be the father, listen to what follows and notice how carefully he states it. "She shall bring forth," he says, "a Son"—he does not say "bring forth to you," but simply "she shall bring forth," putting it indefinitely, since she did not bring forth to him but to the whole world.

Then lest on the other hand any one should from this suspect him to be the father, hear what follows, with what exact care he states it. She shall bring forth, he says, a Son: he does not say, bring forth to you, but merely she shall bring forth, putting it indefinitely: since not to him did she bring forth, but to the whole world.

For this reason also, the angel came bringing his name from heaven, indicating once more that this is a miraculous birth. It is God himself who sends the name down from above through the angel to Joseph. This was not done without purpose, but carries a treasure of countless blessings. This is why the angel also explains the name's meaning and offers good hopes, leading Joseph to belief in this way as well. For we are naturally more inclined toward such things and therefore more ready to believe them.

13. For this cause too the angel came bringing His name from Heaven, hereby again intimating that this is a wondrous birth: it being God Himself who sends the name from above by the angel to Joseph. For neither was this without an object, but a treasure of ten thousand blessings. Wherefore the angel also interprets it, and suggests good hopes, in this way again leading him to belief. For to these things we are wont to be more inclined, and therefore are also fonder of believing them.

After establishing Joseph's faith through everything—through past events, future promises, present circumstances, and the honor given to Joseph himself—the angel brings in the prophet at just the right moment to add his testimony in support of all these things. But before introducing the prophet, the angel first proclaims the good things that would come to the world through Christ. And what are these good things? Sins removed and done away with. For "He shall save His people from their sins."

So having established his faith by all, by the past things, by the future, by the present, by the honor given to himself, he brings in the prophet also in good time, to give his suffrage in support of all these. But before introducing him, he proclaims beforehand the good things which were to befall the world through Him. And what are these? Sins removed and done away. For He shall save His people from their sins.

Here again the thing is shown to be beyond all expectation. For the good news of deliverance is not from visible wars or from barbarians, but from something far greater than these—from sins. This is a work that had never been possible for anyone before.

Here again the thing is signified to be beyond all expectation. For not from visible wars, neither from barbarians, but what was far greater than these, from sins, he declares the glad tidings of deliverance; a work which had never been possible to any one before.

But why, someone might ask, did he say "His people" and not also include the Gentiles? So that he would not shock the listener right away. For to the one who listens with understanding, he indirectly indicated the Gentiles as well. For "His people" are not only the Jews, but also all who draw near and receive the knowledge that comes from Him.

But wherefore, one may ask, did he say, His people, and not add the Gentiles also? That he might not startle the hearer yet a while. For to him that listens with understanding he darkly signified the Gentiles too. For His people are not the Jews only, but also all that draw near and receive the knowledge that is from Him.

And notice how he has also revealed to us Christ's dignity along the way by calling the Jewish nation His people. For this is the language of someone implying nothing else but that He who is born is God's child, and that the King of those on high is the subject of his discourse. Just as forgiving sins belongs to no other power, but only to that single ousia.

And mark how he has by the way discovered to us also His dignity, by calling the Jewish nation His people. For this is the word of one implying nought else, but that He who is born is God's child, and that the King of those on high is the subject of his discourse. As neither does forgiving sins belong to any other power, but only to that single essence.

Since we have received so great a gift, we must do everything not to dishonor such a benefit. If even before this honor, our actions were worthy of punishment, how much more so now, after this unspeakable benefit. I say this not without reason, but because I see many people after their baptism living more carelessly than the uninitiated, with nothing distinctive to set them apart in their way of life. This is why neither in the marketplace nor in the church is it possible to tell quickly who is a believer and who is an unbeliever—unless someone is present at the time of the mysteries and sees one group put out and the others remaining inside. Yet they ought to be distinguished not by their location, but by their way of life. For just as people's worldly ranks are naturally revealed by the outward signs they wear, so ours ought to be discernible by the soul. That is, the believer ought to be evident not by the gift alone, but also by the new life. The believer ought to be the light and salt of the world. But when you do not give light even to yourself, nor bind up your own gangrene, what is left by which we can recognize you? Because you have entered the holy waters? No, this becomes for you a source of punishment. For greatness of honor is, for those who do not choose to live worthy of the honor, an increase of vengeance. Yes, the believer ought to shine forth not only by what he has received from God, but also by what he himself has contributed, and should be recognizable by everything—by his walk, by his expression, by his clothing, by his voice. And I have said this not so that display, but so that the profit of those watching, may be the rule by which we conduct ourselves.

14. Forasmuch then as we have partaken of so great a gift, let us do everything not to dishonor such a benefit. For if even before this honor, what was done was worthy of punishment, much more now, after this unspeakable benefit. And this I say not now for no cause, but because I see many after their baptism living more carelessly than the uninitiated, and having nothing peculiar to distinguish them in their way of life. It is, you see, for this cause, that neither in the market nor in the Church is it possible to know quickly who is a believer and who an unbeliever; unless one be present at the time of the mysteries, and see the one sort put out, the others remaining within. Whereas they ought to be distinguished not by their place, but by their way of life. For as men's outward dignities are naturally to be discovered by the outward signs with which they are invested, so ours ought to be discernible by the soul. That is, the believer ought to be manifest not by the gift only, but also by the new life. The believer ought to be the light and salt of the world. But when thou dost not give light even to yourself, neither bind up your own gangrene, what remains, whereby we are to know you? Because you have entered the holy waters? Nay, this to you becomes a store of punishment. For greatness of honor is, to them who do not choose to live worthy of the honor, an increase of vengeance. Yea, the believer ought to shine forth not only by what he has received from God, but also by what he himself has contributed; and should be discernible by everything, by his gait, by his look, by his garb, by his voice. And this I have said, not that display, but that the profit of beholders, may be the rule by which we frame ourselves.

However, no matter what I use to try to identify you as a Christian, I find you marked by the opposite characteristics in every way. If I try to recognize you by where you spend your time, I see you passing your days at horse races, theaters, and places of lawlessness, in wicked gatherings in the marketplaces, and in the company of corrupt men. If I look at your facial expression, I see you constantly laughing excessively and acting as shamelessly as a grinning and degraded prostitute. If I judge by your clothing, I see you dressed no better than actors on the stage. If I consider your companions, you are surrounded by parasites and flatterers. If I listen to your words, I hear you say nothing beneficial, nothing necessary, nothing important for our life. And if I examine your dining habits, the accusation against you appears even more serious.

15. But now, whatever things I might seek to recognize you by, I find you in all points distinguished by the contraries of the same. For whether by your place I would fain discern you, I see you spending your day in horse races, and theatres, and scenes of lawlessness, in the wicked assemblies in the market places, and in companies of depraved men; or by the fashion of your countenance, I see you continually laughing to excess, and dissolute as a grinning and abandoned harlot; or by your clothes, I see you in no better trim than the people on the stage; or by your followers, you are leading about parasites and flatterers; or by your words, I hear you say nothing wholesome, nothing necessary, nothing of moment to our life; or by your table, yet heavier from thence will the charge against you appear.

By what then, tell me, am I to recognize the believer in you, while all the things I have mentioned give the contrary verdict? And why do I say "the believer"? I cannot clearly make out whether you are even a man. For when you are like a donkey, kicking, and like a bull, acting wantonly, and like a horse neighing after women; when you play the glutton like a bear, and pamper your flesh like a mule, and bear malice like a camel; when you prowl like a wolf, are wrathful like a serpent, sting like a scorpion, and are crafty like a fox, treasure up the poison of wickedness like an asp or a viper, and war against your brothers like that evil demon—how shall I be able to count you among men, not seeing in you the marks of human nature? Why, while I am seeking the difference between catechumen and believer, I come close to not even finding the difference between a man and a wild beast. For what shall I call you? A wild beast? No, wild beasts are possessed by only one of these defects, but you heap them all together and far surpass their brutishness. Shall I then call you a devil? No, a devil is not a slave to the rule of the belly, nor does he set his love on riches. When therefore you have more faults than either wild beasts or devils, how, I ask you, shall we call you a man? And if you are not to be called a man, how shall we address you as a believer?

And what is yet more grievous is this: that being in such an evil state, we have no idea whatever of the deformity of our own soul, nor do we discern its hideousness. And yet when you are sitting at a hairdresser's and having your hair cut, you take the mirror and examine with care the arrangement of your locks, and ask those who stand by, and the haircutter himself, if he has well arranged what is on the forehead; and being old—for so it often happens—you are not ashamed of going wild with the fancies of youth. Yet of our own soul, not only deformed but transformed into a wild beast and made a sort of Scylla or Chimera according to pagan myth, we have not even the slightest perception. And yet in this case too there is a mirror, spiritual and far more excellent and more useful than that other one; for it not only shows our own deformity but transforms it too, if we are willing, into surpassing beauty. This mirror is the memory of good men and the history of their blessed lives; the reading of the Scriptures; the laws given by God. If you are willing just once to look upon the portraits of those holy men, you will both see the foulness of your own mind and, having seen this, will need nothing else to be set free from that deformity. Because the mirror is useful for this purpose also, and makes the change easy.

Let no one therefore continue in the form of irrational creatures. For if the slave does not enter into the father's house, how will you, having become even a wild beast, be able to set your foot within those entryways? And why do I say a wild beast? No, such a person is more unmanageable than any wild beast. For they, although savage by nature, yet when they have had the advantage of human skill, often grow tame; but you who have changed their natural wildness into this unnatural gentleness, what sort of excuse will you have when you have trained your own natural meekness into the savageness that is contrary to nature? When that which is wild by nature you display in gentle mood, but present yourself, by nature so gentle, unnaturally savage? And the lion you tame and make tractable, but your own anger you render wilder than any lion. And yet in that case there are two hindrances: first that the beast is deprived of reason, and then that it is the most wrathful of all things; nevertheless by the excellence of the wisdom given to you by God, you overcome even nature. You therefore, who in wild beasts are victorious over nature herself, how is it that in your own case together with nature you also give up your admirable quality of free will?

By what then, tell me, am I to recognize the believer in you, while all the things I have mentioned give the contrary sentence? And why do I say, the believer? Since I can not clearly make out whether you are a man. For when you are like an ass, kicking, and like a bull, wantoning, and like a horse neighing after women; when thou dost play the glutton like the bear, and pamper your flesh as the mule, and bear malice like the camel;

when you prowl as a wolf, art wrathful as a serpent, sting like a scorpion, and art crafty as a fox, treasure the poison of wickedness like an asp or a viper, and war against your brethren like that evil demon;–how shall I be able to number you with men, not seeing in you the marks of man's nature. Why, while I am seeking the difference of catechumen and believer, I come near not to find even the difference between a man and a wild beast. For what shall I call you? A wild beast? Nay, the wild beasts are possessed by some one of these defects, but you heap all together, and far surpass their brutishness. Shall I then call you a devil?(1) Nay, a devil is not a slave to the dominion of the belly, neither does he set his love on riches. When therefore you have more faults than either wild beasts or devils, how, I pray you, shall we call you a man? And if you art not to be styled a man, how shall we address you as a believer?

16. And what is yet more grievous is this, that being in such evil case, we have no idea whatever of the deformity of our own soul, nor discern the hideousness thereof. And yet when you are sitting at a hairdresser's, and having your hair cut, you take the mirror, and examine with care the arrangement of your locks, and ask them that stand by, and the haircutter himself, if he has well disposed what is on the forehead; and being old, for so it often happens, art not ashamed of going wild with the fancies of youth: while of our own soul, not only deformed, but transformed into a wild beast, and made a sort of Scylla or Chimaera, according to the heathen fable, we have not even a slight perception. And yet in this case too there is a mirror, spiritual, and far more excellent, and more serviceable than that other one; for it not only shows our own deformity, but transforms it too, if we be willing, into surpassing beauty. This mirror is the memory of good men, and the history of their blessed lives; the reading of the Scriptures; the laws given by God. If thou be willing once only to look upon the portraitures of those holy men, thou will both see the foulness of your own mind, and having seen this, will need nothing else to be set free from that deformity. Because the mirror is useful for this purpose also, and makes the change easy.

Let no man therefore continue in the form of the irrational creatures. For if the slave does not enter into the father's house, how will you, having become even a wild beast, be able to set your foot within those vestibules? And why say I, a wild beast? Nay, such a one is more unmanageable than any wild beast. For they, although by nature savage, yet when they have had the advantage of man's art, oftentimes grow tame; but thou who hast changed their natural wildness into this unnatural gentleness, what sort of plea will you have, when you have trained your own natural meekness into the savageness that is contrary to nature? When that which is wild by nature you exhibit in gentle mood, but present yourself, by nature so gentle, unnaturally savage? And the lion(2) you tame and make tractable, but your own wrath you render wilder than any lion. And yet in that case there are two hindrances, first that the beast is deprived of reason, and then that it is the most wrathful of all things; nevertheless by the excellency of the wisdom given to you of God, you overcome even nature. Thou therefore, who in who beasts art victorious over nature herself, how is it that in your own case together with nature you give up your admirable quality of free will(3)
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also?

Further, if I were telling you to make another person gentle, I shouldn't even then seem to be commanding impossible things. However, you might then object that you don't have control over another person's character, and that it doesn't entirely rest with you. But now it is your own wild beast, and something that absolutely depends on you. What excuse then do you have? Or what reasonable defense will you be able to offer, when you are turning a lion into a man, yet disregarding that you yourself are changing from a man into a lion? You bestow upon the beast what is above nature, but for yourself you don't even preserve what is natural. Yes, while wild beasts are advanced into our noble condition through your diligent efforts, you are cast down by yourself from the throne of the kingdom and thrust out into their madness. So then, imagine, if you will, your anger to be a kind of wild beast, and show as much dedication regarding yourself as others have shown regarding lions, and cause that disposition to become gentle and meek. Because this too has terrible teeth and claws, and if you don't tame it, it will destroy everything. For neither lion nor serpent has such power to tear apart the internal organs as anger does, with its iron claws continually doing so. Since it damages not only the body, we see, but the very health of the soul is also corrupted by it, devouring, rending, tearing to pieces all its strength, and making it useless for everything. For if a man nourishing worms in his intestines will not be able even to breathe, with his internal parts all wasting away, how shall we, having so large a serpent eating up everything within us (I mean anger), how, I say, shall we be able to produce anything noble?

Further, if I were bidding you make another man gentle, not even so ought I to seem as one enjoining impossible things; however, you might then object that you have not the control of another's disposition, and that it does not altogether rest with you. But now it is your own wild beast, and a thing which absolutely depends on you. What plea then have you? Or what fair excuse will you be able to put forth, turning as you are a lion into a man, and regardless that you yourself art of a man becoming a lion; upon the beast bestowing what is above nature, but for yourself not even preserving what is natural? Yea, while the wild beasts are by your earnest endeavors advanced into our noble estate, you are by yourself cast down from the throne of the kingdom, and thrust out into their madness. Thus, imagine, if you will, your wrath to be a kind of wild beast, and as much zeal as others have displayed about lions, so much do thou in regard of yourself, and cause that way of taking things to become gentle and meek. Because this too has grievous teeth and talons, and if you tame it not, it will lay waste all things. For not even lion nor serpent has such power to rend the vitals as wrath, with its iron talons continually doing so. Since it mars, we see, not the body only, but the very health likewise of the soul is corrupted by it, devouring, rending, tearing to pieces all its strength, and making it useless for everything. For if a man nourishing worms in his entrails, shall not be able so much as to breathe, his inward parts all wasting away; how shall we, having so large a serpent eating up all within us (it is wrath I mean), how, I say, shall we be able to produce anything noble?

How then can we be freed from this plague? By drinking a potion that can kill the worms and serpents within us. And what kind of potion, you might ask, has such power? The precious Blood of Christ, if it is received with full assurance—for this has the power to extinguish every disease. Along with this, we need the divine Scriptures carefully heard, and almsgiving added to our hearing. Through all these things we will be able to put to death the passions that damage our soul. Only then will we truly live, for now we are surely no better off than the dead, since it is impossible for us to live while those passions live. We must necessarily perish. Unless we first kill them here, they will certainly kill us in the next life—or rather, even before that death, they will exact from us the ultimate penalty right here. Yes, every such passion is both cruel and tyrannical and insatiable, and never stops devouring us every day. For their teeth are the teeth of a lion, or rather even far more fierce. The lion, once satisfied, leaves the carcass that has fallen in its path, but these passions are neither satisfied nor do they leave the person they have seized until they bring him close to the devil. Their power is so great that they demand the very same service from those they have seized as Paul showed to Christ—despising both hell and the kingdom for His sake. Whether someone is entangled with love of women, or riches, or glory, he laughs at hell from that point on and despises the kingdom in order to do the will of these passions. Let us not doubt Paul when he says he loved Christ this way. When some are found serving their passions like this, how could Paul's devotion seem unbelievable? This is exactly why our longing for Christ is weaker—because all our strength is consumed by this love, and we rob and defraud and are slaves to vainglory, than which what can be more worthless?

17. How then are we to be freed from this pest? If we can drink a potion that is able to kill the worms within us and the serpents. And of what nature, it will be asked, may this potion be, that has such power? The precious Blood of Christ, if it be received with full assurance, (for this will have power to extinguish every disease); and together with this the divine Scriptures carefully heard, and almsgiving added to our hearing; for by means of all these things we shall be enabled to mortify the affections that mar our soul. And then only shall we live; for now surely we are in no better state than the dead: forasmuch as it cannot be, that while those passions live, we should live too, but we must necessarily perish. And unless we first kill them here, they will be sure to kill us in the other life; or rather before that death they will exact of us, even here, the utmost penalty. Yes, for every such passion is both cruel and tyrannical and insatiable, and never ceases to devour us every day. For their teeth are the teeth of a lion, Joel 1:6 or rather even far more fierce. For the lion, as soon as ever he is satisfied, is wont to leave the carcass that has fallen in his way; but these passions neither are satisfied, nor do they leave the man whom they have seized, until they have set him near the devil. For so great is their power, that the very service which Paul showed forth to Christ, Romans 8:38 despising both hell and the kingdom for His sake, even this same do they require of them whom they have seized. For whether it be with the love of women, or of riches, or of glory, that any one is entangled, he laughs at hell thenceforth, and despises the kingdom, that he may work the will of these. Let us not then doubt Paul when he says that he so loved Christ. For when some are found so doing service to their passions, how should that other afterwards seem incredible? Yea, and this is the reason why our longing for Christ is feebler, because all our strength is consumed on this love, and we rob, and defraud, and are slaves to vainglory; than which what can be more worthless?

For even if you should become extremely prominent, you will be no better than the lowly—in fact, for this very reason you will be even more lowly. For when those who are willing to give you glory and make you famous actually ridicule you for this very reason—that you desire the glory that comes from them—how can such situations fail to work against you? Indeed, this thing is among those that attract blame. So just as in the case of someone desiring to commit adultery or fornication, if anyone should praise or flatter him, by this very act he becomes an accuser rather than a commender of the person who has such desires—so it is with the person who desires glory. When we all praise him, it is actually accusation rather than praise that we bestow on those who want to be glorified.

For though you should become infinitely conspicuous, you will be nothing better than the base: rather for this selfsame cause you will even be baser. For when they who are willing to give you glory, and make you illustrious, do for this very cause ridicule you, that you desire the glory which comes of them, how can such instances fail to turn the contrary way in regard of you. For indeed this thing is among those which attract censure. So that even as in the case of one desiring to commit adultery or fornication, should any one praise or flatter him, by this very act he becomes an accuser rather than a commender of the person indulging such desires: so with regard to him who is desirous of glory; when we all praise, it is accusation rather than praise which we bestow on those who wish to be made glorious.

Why then bring upon yourself something that usually produces the opposite effect? Indeed, if you want to be glorified, despise glory—that way you will be more illustrious than anyone. Why think like Nebuchadnezzar thought? For he too set up an image, believing that through wood and a senseless figure he could gain greater fame for himself, and this living man tried to appear more glorious by means of something without life. Do you see how extreme his madness was? By thinking he was honoring himself, he actually insulted himself. For when it becomes clear that he is relying more on the lifeless thing than on himself and the living soul within him, and when for this reason he gives such high precedence to a piece of wood, how can he be anything but ridiculous? He is trying to adorn himself not by his way of living but by planks of wood—just as if someone thought it proper to be proud because of the pavement of his house and his beautiful staircase rather than because he is a human being. Many people among us now imitate him. For just as he sought admiration for his image, some men demand to be admired for their clothes, others for their house, or for their mules and chariots, and for the columns in their house. Since they have lost their true humanity, they go around gathering from other sources a kind of glory that is utterly ridiculous.

18. Why then bring upon yourself that, from which the very opposite is wont to befall you. Yea, if you will be glorified, despise glory; so shall you be more illustrious than any. Why feel as Nebuchadnezzar felt? For he too set up an image, thinking from wood and from a senseless figure to procure to himself an increase of fame, and the living would fain appear more glorious by the help of that which has no life. Do you see the excess of his madness; how, thinking to do honor, he rather offered insult, to himself? For when it appears that he is relying rather on the lifeless thing, than on himself and the soul that lives in him, and when for this cause he advances the stock unto such high precedence, how can he be other than ridiculous, endeavoring as he does to adorn himself, not by his way of living, but by planks of wood? Just as if a man should think proper to give himself airs, because of the pavement of his house, and his beautiful staircase rather than because he is a man. Him do many too among us imitate now. For as he for his image, so some men claim to be admired for their clothes, others for their house; or for their mules and chariots, and for the columns in their house. For inasmuch as they have lost their being as men, they go about gathering to themselves from other quarters such glory as is full of exceeding ridicule.

But the noble and great servants of God shone forth not by these means, but by methods that suited them best. Though they were captives, slaves, youths, strangers, and stripped of all their own resources, they proved far more awe-inspiring at that time than the one who possessed all these things. While Nebuchadnezzar found that neither a great image, nor satraps, nor commanders, nor endless legions, nor abundant gold, nor other displays of splendor were enough to satisfy his desire and make him appear great, these men, stripped of all this, needed only their self-restraint to prove sufficient. They showed that the one wearing the crown and purple was as much inferior in glory to those who had no such things as the sun is more glorious than a pearl. They were brought out before the entire world as youths, captives, and slaves, and as soon as they appeared, the king's eyes blazed with fire. Commanders, deputies, governors, and the whole assembly of the devil stood around them. The sound of pipes, trumpets, and all kinds of music rose up to heaven, ringing in their ears. The furnace burned to an immense height, with flames reaching the very clouds, and everything was filled with terror and alarm. Yet none of these things frightened them. Instead, they laughed it all to scorn as if children were mocking them, and they displayed their courage and gentleness. Uttering a voice clearer than those trumpets, they said, "Be it known to you, O king." They did not wish to insult the king, not even with a word, but only to declare their faith. For this reason, they did not make their speech lengthy but stated everything briefly: "For there is a God in heaven who is able to deliver us." Why do you show me the multitude? Why the furnace? Why the sharpened swords? Why the fearsome guards? Our Lord is higher and mightier than all these.

But as to the noble and great servants of God, not by these means, but by such as best became them, even by such did they shine forth. For captives as they were, and slaves, and youths, and strangers, and stripped of all resources of their own, they proved at that time far more awful than he who was invested with all these things. And while Nebuchadnezzar found neither so great an image, nor satraps, nor captains of the host, nor endless legions, nor abundance of gold, nor other pomp, enough to meet his desire, and to show him great; to these, on the other hand, stripped of all this, their high self-restraint alone was sufficient, and showed him that wore the diadem and the purple, as much inferior in glory to those who had no such thing, as the sun is more glorious than a pearl. For they were led forth in the midst of the whole world, being at once youths, and captives, and slaves, and straightway on their appearance the king darted fire from his eyes, and captains, and deputies, and governors, and the whole amphitheatre of the devil, stood around; and a voice of pipes from all sides, and of trumpets, and of all music, borne up to Heaven, was sounding in their ears, and the furnace burned up to a boundless height, and the flame reached the very clouds, and all was full of terror and dismay. But none of these things dismayed them, but they laughed it all to scorn, as they would children mocking them, and exhibited their courage and meekness, and uttering a voice clearer than those trumpets, they said, Be it known unto you, O king. Daniel 3:18 For they did not wish to affront the king, no not so much as by a word, but to declare their religion only. For which cause, neither did they extend their speech to any great length, but set forth all briefly; For there is, say they, a God in Heaven, who is able to deliver us, Daniel 3:17 why do you show me the multitude? Why the furnace? Why the sharpened swords? Why the terrible guards? Our Lord is higher and more mighty than all these.

Then when they considered that God might be willing even to permit them to be burnt, they added this also, lest if this should happen they might seem to be speaking falsehoods. They said, "If this does not happen, be it known to you, O king, that we serve not your gods" (Daniel 3:18). For if they had said that their sins were the cause of His not delivering them, they would not have been believed if He failed to deliver them. Therefore in this place they are silent on that subject, though they speak of it in the furnace, again and again bringing up their sins. But before the king they say no such thing; only that even if they were to be burnt, they would not give up their religion.

Then when they considered that it was possible that God might be willing even to permit them to be burnt; lest, if this should come to pass, they might seem to be speaking falsehoods; they add this also and say, If this happen not, be it known unto you, O king, that we serve not your gods. Daniel 3:18 For had they said, Sins are the cause of His not delivering us, should He fail to deliver, they would not have been believed. Wherefore in this place they are silent on that subject, though they speak of it in the furnace, again and again alleging their sins. But before the king they say no such thing; only, that though they were to be burnt, they would not give up their religion.

They did what they did not for rewards or compensation, but out of love alone—and this despite being in captivity, in slavery, and having enjoyed no good thing. They had lost their country, their freedom, and all their possessions. Don't tell me about their honors in the king's courts, for holy and righteous as they were, they would have chosen ten thousand times over to be beggars at home and to share in the blessings of the temple. For it is said, "I had rather be an outcast in the house of my God, than to dwell in the tents of sinners," and "One day in your courts is better than thousands." They would have chosen ten thousand times over to be outcasts at home rather than kings in Babylon. This is clear from what they say even in the furnace, grieving at having to remain in that country. For although they themselves enjoyed great honors, seeing the calamities of the rest they were deeply troubled. This is especially characteristic of saints: that no glory, honor, or anything else is more precious to them than their neighbor's welfare. See, for example, how even when they were in a furnace, they made supplication for all the people. But we do not remember our brothers even when we are free. And again, when they were inquiring about the dreams, they were looking not to their own good but the common good, for they showed by many things afterward that they despised death. But everywhere they put themselves forward, as if wishing to prevail with God by persistence. Next, not considering themselves sufficient, they flee to the Fathers; but concerning themselves they said they offer nothing more than a contrite spirit.

For it was not for rewards and recompenses that they did what they did, but out of love alone; and yet they were in captivity too, and in slavery, and had enjoyed no good thing. Yea, they had lost their country, and their freedom, and all their possessions. For tell me not of their honors in the king's courts, for holy and righteous as they were, they would have chosen ten thousand times rather to have been beggars at home, and to have been partakers of the blessings in the temple. For I had rather, it is said, be an outcast in the house of my God, than to dwell in the tents of sinners. And one day in your courts is better than thousands. They would have chosen then ten thousand times rather to be outcasts at home, than kings in Babylon. And this is manifest, from what they declare even in the furnace, grieving at their continuance in that country. For although themselves enjoyed great honors, yet seeing the calamities of the rest they were exceedingly vexed; and this kind of thing is most especially characteristic of saints, that no glory, nor honor, nor anything else should be more precious to them than their neighbor's welfare. See, for example, how even when they were in a furnace, they made their supplication for all the people. But we not even when at large bear our brethren in mind. And again, when they were inquiring about the dreams, Daniel 2:17-18 they were looking not to their own but the common good, for that they despised death they showed by many things afterwards. But everywhere they put themselves forward, as wishing to prevail with God by importunity. Next, as not accounting themselves either to be sufficient, they flee to the Fathers; but of themselves they said that they offer nothing more than a contrite spirit.

Here then are the men we should imitate. For even now a golden image is set up—the tyranny of Mammon. But let us pay no attention to the timbrels, the flutes, the harps, or the rest of the showy display of wealth. Even if we must fall into a furnace of poverty, let us choose that rather than worship that idol, for there will be in the midst a moist whistling wind. Let us not be frightened when we hear of a furnace of poverty. For just as in that time, those who fell into the furnace were shown to be all the more glorious, while those who worshiped were destroyed, so it is now. The only difference is that then everything happened at once, but in our case some part will be accomplished here, some there, and some both here and in the day that is to come. For those who have chosen poverty so that they might not worship mammon will be more glorious both here and then, but those who have been rich unjustly here will pay the utmost penalty then.

19. These men then let us also imitate. Because now too there is set up a golden image, even the tyranny of Mammon. But let us not give heed to the timbrels, nor to the flutes, nor to the harps, nor to the rest of the pomp of riches; yea, though we must needs fall into a furnace of poverty, let us choose it, rather than worship that idol, and there will be in the midst a moist whistling wind. Let us not then shudder at hearing of a furnace of poverty. For so too at that time they that fell into the furnace were shown the more glorious, but they that worshipped were destroyed. Only then all took place at once, but in this case some part will be accomplished here, some there, some both here and in the day that is to come. For they that have chosen poverty, in order that they might not worship mammon, will be more glorious both here and then, but they that have been rich unjustly here, shall then pay the utmost penalty.

From this furnace Lazarus also went forth, no less glorious than those children; but the rich man who was in the place of those who worshipped the image was condemned to hell. For indeed what we have now mentioned was a type of this. Therefore, just as in this instance those who fell into the furnace suffered no harm, but those who sat outside were seized with great fierceness, so likewise it will be then. The saints walking through the river of fire will suffer no pain; rather, they will even appear joyous. But those who have worshipped the image will see the fire rest upon them more fiercely than any wild beast, and it will draw them in. So if anyone disbelieves hell, when he sees this furnace, let him believe future things from present things, and fear not the furnace of poverty, but the furnace of sin. For this is flame and torment, but that is dew and refreshment; and by this stands the devil, by that, angels turning aside the flame.

From this furnace Lazarus too went forth, not less glorious than those children; but the rich man who was in the place of them that worshipped the image, was condemned to hell. For indeed what we have now mentioned was a type of this. Wherefore as in this instance they who fell into the furnace suffered no hurt, but they who sat without were laid hold of with great fierceness, so likewise shall it be then. The saints walking through the river of fire shall suffer no pain, nay they will even appear joyous; but they that have worshipped the image, shall see the fire rest upon them fiercer than any wild beast, and draw them in. So that if any one disbelieves hell, when he sees this furnace, let him from the things present believe things to come, and fear not the furnace of poverty, but the furnace of sin. For this is flame and torment, but that, dew and refreshment; and by this stands the devil, by that, angels wafting aside the flame.

These things should be heard by those who are rich, who are kindling the furnace of poverty. For though they will not harm those others, since the dew comes to their aid, yet they will make themselves an easy prey to the flame that they have kindled with their own hands.

20. These things let them hear that are rich, that are kindling the furnace of poverty. For though they shall not hurt those others, the dew coming to their aid; yet themselves they will render an easy prey to the flame, which they have kindled with their own hands.

An angel went down with those children; now, let us go down with those who are in the furnace of poverty, and through almsgiving let us create a dewy atmosphere and push the flame completely aside, so that we may share in their crowns as well. In this way the flames of hell may likewise be scattered by the voice of Christ saying, "You saw me hungry, and fed me." For that voice will then be with us instead of a moist wind whistling through the midst of the flame. So let us go down with almsgiving into the furnace of poverty. Let us observe those who walk there in self-restraint and trample on the burning coals. Let us observe the marvel, strange and beyond understanding: a man singing praise in a furnace, a man giving thanks in fire, chained to extreme poverty yet offering much praise to Christ. For those who bear poverty with thankfulness truly become equal to those children. No flame is as terrible as poverty, nor as likely to set us on fire. But those children were not set on fire; rather, when they gave thanks to the Lord, their bonds were immediately loosened. So likewise now, if when you have fallen into poverty you are thankful, both the bonds are loosened and the flame is extinguished. Or even if it is not extinguished—which is much more marvelous—it becomes a fountain instead of a flame, which also happened then, and in the midst of a furnace they enjoyed pure dew. For the fire was not quenched, but it completely prevented the burning of those cast into it. One may see this also in the case of those who live by the rules of wisdom, for they, even in poverty, feel more secure than the rich.

Then, an angel went down with those children; now, let us go down with them that are in the furnace of poverty, and by almsdeeds let us make a dewy air, and waft the flame quite aside, that we may be partakers of their crowns also; that the flames of hell may likewise be scattered by the voice of Christ saying, You saw me an hungered, and fed me. Matthew 25:35 For that voice shall then be with us instead of a moist wind whistling through the midst of the flame. Let us then go down with almsgiving, unto the furnace of poverty; let us behold them that in self-restraint walk therein, and trample on the burning coals; let us behold the marvel, strange and beyond thought, a man singing praise in a furnace, a man giving thanks in fire, chained unto extreme poverty, yet offering much praise to Christ. Since they, who bear poverty with thankfulness, really become equal to those children. For no flame is so terrible as poverty, nor so apt to set us on fire. But those children were not set on fire; rather, on their giving thanks to the Lord, their bonds too were at once loosed. So likewise now, if when you have fallen into poverty, you are thankful, both the bonds are loosened, and the flame extinguished; or though it be not extinguished (what is much more marvellous), it becomes a fountain instead of a flame: which then likewise came to pass, and in the midst of a furnace they enjoyed a pure dew. For the fire indeed it quenched not, but the burning of those cast in it altogether hindered. This one may see in their case also who live by the rules of wisdom, for they, even in poverty, feel more secure than the rich.

Let us not sit outside the furnace without feeling pity for the poor, or the same thing will happen to us that happened to those executioners. For if you go down to them and take your stand with the children, the fire will no longer harm you; but if you sit above and neglect them in the flame of their poverty, the flame will burn you up. Go down into the fire so that you will not be burned by the fire; do not sit outside the fire, or the flame will seize you. For if it finds you among the poor, it will leave you alone; but if you are separated from them, it will quickly rush at you and catch you. Therefore, do not stay away from those who are thrown in, but when the devil commands that those who have not worshipped gold be thrown into the furnace of poverty, do not be one of those who throw others in, but be one of those who are thrown in. That way you will be numbered among the saved, not among the burned. For it is a most effective remedy against the fire, like dew, to be free from subjection to the desire for wealth and to associate with poor people. These poor are wealthier than all, because they have trampled the desire for riches under their feet. Just as those children, by despising the king at that time, became more glorious than the king, so you too, if you despise the things of the world, will become more honorable than all the world—like those holy men of whom the world was not worthy.

Let us not therefore sit down without the furnace, feeling no pity towards the poor; lest the same befall us as then befell those executioners. For if you should go down to them, and take your stand with the children, the fire will no longer work you any harm; but if you should sit above and neglect them in the flame of their poverty, the flame will burn you up. Go down therefore into the fire, that you may not be burnt up by the fire; sit not down without the fire, lest the flame catch hold of you. For if it should find you among the poor, it will depart from you; but if alienated from them, it will run upon you quickly, and catch you. Do not therefore stand off from them that are cast in, but when the devil gives command to cast them that have not worshipped gold into the furnace of poverty, be not thou of them that cast others in, but of them that are cast in; that you may be of the number of the saved, and not of the burned. For indeed it is a most effectual dew, to be held in no subjection by desire of wealth, to be associate with poor persons. These are wealthier than all, who have trampled under foot the desire of riches. Forasmuch as those children too, by despising the king at that time, became more glorious than the king. And thou therefore, if you despise the things of the world, shall become more honorable than all the world; like those holy men, of whom the world was not worthy. Hebrews 11:38

So if you want to become worthy of the things in heaven, I urge you to despise the things of this present age. For in this way you will be more glorious both here and in the enjoyment of the good things to come, through the grace and love for mankind of our Lord Jesus Christ, to whom be glory and power forever and ever. Amen.

In order then to become worthy of the things in Heaven, I bid you laugh to scorn things present. For in this way you shall both be more glorious here, and enjoy the good things 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.