Opening
I need to see the paragraph you'd like me to rewrite. You've only provided a Bible reference (Matthew 2:4-5) rather than a paragraph from a patristic text. Could you please share the actual paragraph that needs to be rewritten?
Matthew 2:4-5.
When he gathered all the chief priests and scribes of the people together, he asked them where the Christ should be born. They told him, "In Bethlehem of Judea."
And when he had gathered all the chief priests and scribes of the people together, he demanded of them where Christ should be born. And they said to him, in Bethlehem of Judæa.
Do you see how everything is done to prove the Jews guilty? As long as He was out of their sight, envy had not yet taken hold of them, and they recited the testimonies about Him truthfully. But when they saw the glory that came from the miracles, a spirit of resentment took possession of them, and from that point on they abandoned the truth.
Do you see how all things are done to convict the Jews? How, as long as He was out of their sight, the envy had not yet laid hold of them, and they rehearsed the testimonies of Him with truth; but when they saw the glory that arose from the miracles, a grudging spirit possessed them, and thenceforth they betrayed the truth.
However, the truth was lifted up by all things, and strength was gathered even more for it by its enemies. Consider in this very case how wonderful and beyond expectation are the results secretly provided. Both the barbarians and the Jews at the same time learned something more from one another and taught one another. The Jews, for their part, heard from the wise men that a star had also proclaimed Him in the land of the Persians. The wise men, in their turn, were informed by the Jews that this Man, whom the star proclaimed, prophets had also made known long ago. And the basis of their inquiry became for both an occasion for setting forth clearer and more complete instruction. The enemies of the truth are compelled, even against their will, to read the writings in favor of the truth and to interpret the prophecy—although not all of it. For having spoken of Bethlehem and how out of it He shall come who should rule Israel, they did not then add what follows, out of flattery to the king. And what was this? That His goings forth are from of old, from everlasting.
However, the truth was exalted by all things, and strength was the more gathered for it even by its enemies. See for example in this very case, how wonderful and beyond expectation are the results secretly provided for. For both the barbarians and the Jews do the same time alike learn something more of one another, and teach one another. Thus the Jews, for their part, heard from the wise men, that a star also had proclaimed Him in the land of the Persians; the wise men, in their turn, were informed by the Jews that this Man, whom the star proclaimed, prophets also had made known from a long time of old. And the ground of their inquiry was made to both an occasion of setting forth clearer and more perfect instruction; and the enemies of the truth are compelled even against their will to read the writings in favor of the truth, and to interpret the prophecy; although not all of it. For having spoken of Bethlehem, and how that out of it He shall come that should rule Israel, they proceed not afterwards to add what follows, out of flattery to the king. And what was this? That His goings forth are from of old, from everlasting.
But someone might ask, if He was supposed to come from there, why did He live in Nazareth after His birth and make the prophecy unclear? In fact, He didn't make it unclear but actually made it clearer. The fact that His mother permanently lived in one place while He was born in another shows that this happened through Divine dispensation.
2. But why, one may say, if He was to come from thence, did He live in Nazareth after the birth, and obscure the prophecy? Nay, He did not obscure it, but unfolded it the more. For the fact, that while His mother had her constant residence in the one place, He was born in the other, shows the thing to have been done by a Divine dispensation.
And for this reason, He did not leave from there immediately after His birth, but remained forty days, giving opportunity to those who were inclined to inquire to examine everything carefully. Because there were in truth many things to prompt them to such an inquiry, at least if they had been willing to pay attention to them. Thus at the coming of the wise men the whole city was in commotion, and together with the city the king, and the prophet was brought forward, and a council of high authority was assembled; and many other things too happened there, all of which Luke relates in detail. Such were the events concerning Anna, and Simeon, and Zacharias, and the angels, and the shepherds; all these things were sufficient for the attentive to provide clues for discovering what had taken place. For if the wise men, who came from Persia, were not ignorant of the place, much more might those who lived there become acquainted with these things.
And for this cause, let me add, neither did He remove from thence straightway after His birth, but abode forty days, giving opportunity to them that were disposed to be inquisitive to examine all things accurately. Because there were in truth many things to move them to such an inquiry, at least if they had been disposed to give heed to them. Thus at the coming of the wise men the whole city was in a flutter, and together with the city the king, and the prophet was brought forward, and a court of high authority was summoned; and many other things too were done there, all which Luke relates minutely. Such were what concerns Anna, and Simeon, and Zacharias, and the angels, and the shepherds; all which things were to the attentive sufficient to give hints for ascertaining what had taken place. For if the wise men, who came from Persia, were not ignorant of the place, much more might they, whose abode it was, acquaint themselves with these things.
He revealed Himself from the beginning through many miracles, but when people refused to see, He withdrew for a time, only to be revealed again from another, more glorious beginning. For it was no longer the wise men or the star, but the Father from above who proclaimed Him at the Jordan River. The Spirit also came upon Him, directing that voice to the head of the one just baptized. And John cried out with complete boldness everywhere in Judea, until both the inhabited regions and the wilderness were filled with that kind of teaching. The testimony of the miracles, and earth and sea and all creation, spoke a clear voice on His behalf. But at the time of His birth, only those things happened that were suited to quietly point out the one who had come. So, to prevent the Jews from saying, "We don't know when He was born or where," all these events involving the wise men were brought about by God's providence, along with the other things we have mentioned. This way they would have no excuse for failing to investigate what had taken place.
He manifested Himself then from the beginning by many miracles, but when they would not see, He hid Himself for a while, to be again revealed from another more glorious beginning. For it was no longer the wise men, nor the star, but the Father from above that proclaimed Him at the streams of Jordan; and the Spirit likewise came upon Him, guiding that voice to the head of Him just baptized; and John, with all plainness of speech, cried out everywhere in Judæa, till inhabited and waste country alike were filled with that kind of doctrine; and the witness too of the miracles, and earth, and sea, and the whole creation, uttered in His behalf a distinct voice. But at the time of the birth, just so many things happened as were fitted quietly to mark out Him that had come. Thus, in order that the Jews might not say, We know not when He was born, nor whereabouts, both all these events in which the wise men were concerned were brought about by God's providence, and the rest of the things which we have mentioned; so that they would have no excuse to plead, for not having inquired into that which had come to pass.
But notice also how precise the prophecy is. It does not say He will remain in Bethlehem, but He will come out from there. So this too was predicted—that He would simply be born there.
But mark also the exactness of the prophecy. For it does not say, He will abide in Bethlehem, but He will come out thence. So that this too was a subject of prophecy, His being simply born there.
Some of them, however, are shameless enough to claim that these things were said about Zerubbabel. But how can they be right? Surely his goings forth were not from of old, from everlasting. And how can the words at the beginning fit him: Out of you shall He come forth? Zerubbabel was not born in Judea, but in Babylon, which is why he was called Zerubbabel—because he came from there. Anyone who knows the Syrian language understands what I am saying.
Some of them, however, being past shame, say that these things were spoken of Zerubbabel. But how can they be right? For surely his goings forth were not from of old, from everlasting. Micah 5:2 And how can that suit him which is said at the beginning, Out of you shall He come forth: Zorobabel not having been born in Judæa, but in Babylon, whence also he was called Zorobabel, because he had his origin there? And as many as know the Syrians' language know what I say.
And along with what has already been said, all the time since then is enough to confirm the testimony. For what does he say? "You are not the least among the princes of Judah," and he adds the reason for this preeminence, saying, "out of you shall He come." But no one else has made that place famous or distinguished, except Him alone. For example, since that birth, people come from the ends of the earth to see the manger and the location of the stable. And this the prophet proclaimed loudly from the beginning, saying, "You are not the least among the princes of Judah"—that is, among the tribal leaders. By this expression he included even Jerusalem. But even so they have not paid attention, though the benefit passes on to them. Yes, and because of this the prophets at the beginning speak nowhere as much about His dignity as about the benefit that came to them through Him. For when the Virgin was carrying the child, he says, "You shall call His name Jesus," and he gives the reason, saying, "for He shall save His people from their sins." And the wise men too did not say, "Where is the Son of God?" but "He that is born King of the Jews." And here again it is not stated, "Out of you shall come forth the Son of God," but "a Governor, that shall feed my people Israel." For it was necessary to speak with them at first in a very humble and gentle manner, lest they should be offended, and to preach what concerned their salvation in particular, so that they might be more readily won over. In any case, all the testimonies that are first cited, and which were appropriate immediately at the time of the birth, say nothing great or lofty about Him, nothing like those that come after the revelation of the miracles—for these speak more clearly about His dignity. For instance, when after many miracles children were singing hymns to Him, hear what the prophet says: "Out of the mouth of babes and sucklings You have perfected praise." And again, "I will consider the Heavens, the works of Your fingers," which indicates that He is Maker of the universe. And the testimony that was brought forward after the ascension reveals His equality with the Father, saying, "The Lord said to my Lord, Sit on my right hand." And Isaiah too says, "He that rises up to rule over the Gentiles, in Him shall the Gentiles trust."
And together with what has been said, all the time also since these things is sufficient to establish the testimony. For what says he? You are not the least among the princes of Judah, and he adds the cause of the pre-eminence, saying, out of you shall He come. But no one else has made that place illustrious or eminent, excepting Him alone. For example: since that birth, men come from the ends of the earth to see the manger, and the site of the shed. And this the prophet foretold aloud from the first, saying, You are not the least among the princes of Judah; that is, among the heads of tribes. By which expression he comprehended even Jerusalem. But not even so have they given heed, although the advantage passes on to themselves. Yea, and because of this the prophets at the beginning discourse nowhere so much of His dignity, as touching the benefit which accrued to them by Him. For so, when the Virgin was bearing the child, he says, You shall call His name Jesus; Matthew 1:21 and he gives the reason saying, for He shall save His people from their sins. And the wise men too said not, Where is the Son of God? but He that is born King of the Jews. And here again it is not affirmed, Out of you shall come forth the Son of God, but a Governor, that shall feed my people Israel. For it was needful to converse with them at first, setting out in a tone of very exceeding condescension, lest they should be offended; and to preach what related to their salvation in particular, that hereby they might be the rather won over. At any rate, all the testimonies that are first cited, and for which it was the season immediately at the time of the birth, say nothing great, nor lofty concerning Him, nor such as those subsequent to the manifestation of the miracles; for these discourse more distinctly concerning His dignity. For instance, when after many miracles children were singing hymns unto Him, hear what says the prophet, Out of the mouth of babes and sucklings You have perfected praise. And again, I will consider the Heavens, the works of Your fingers; which signifies Him to be Maker of the universe. And the testimony too, which was produced after the ascension, manifests His equality with the Father; thus saying, The Lord said to my Lord, Sit on my right hand. And Isaiah too says, He that rises up to rule over the Gentiles, in Him shall the Gentiles trust.
But how does he say that Bethlehem is not the least among the princes of Judah? For not only in Palestine, but throughout the whole world, the village has become famous. Well, at this point he was speaking to Jews, which is why he also added, "He shall feed my people Israel." And yet He fed the whole world; but as I have said, he is careful not to give offense yet by revealing what he has to say concerning the Gentiles.
But how says he that Bethlehem is not the least among the princes of Judah? for not in Palestine alone, but in the whole world, the village has become conspicuous. Why, so far he was speaking to Jews; wherefore also he added, He shall feed my people Israel. And yet He fed the whole world; but as I have said, He is fain not to offend as yet, by revealing what He has to say touching the Gentiles.
But someone might ask, how is it that He did not feed the Jewish people? I answer, first, that this was indeed fulfilled. For by the term Israel in this passage, he figuratively meant those who believed in Him from among the Jews. And Paul, interpreting this, says, "For they are not all Israel, which are of Israel" (Romans 9:6), but rather those who have been born through faith and promise. And if He did not feed them all, this is their own fault and responsibility. For when they should have worshipped with the wise men and glorified God that such a time had come, doing away with all their sins (for not a word was spoken to them of coming judgments or of accounts to be given, but of a gentle and meek Shepherd), they instead did just the opposite. They were troubled, made disturbance, and went on continuously devising endless plots.
But how was it, one may say, that He did not feed the Jewish people? I answer, first, this too is accomplished: for by the term Israel in this place, he figuratively meant such as believed on Him from among the Jews. And Paul interpreting this, says, For they are not all Israel, which are of Israel, Romans 9:6 but as many as have been born by faith and promise. And if He did not feed them all, this is their own fault and blame. For when they ought to have worshipped with the wise men, and have glorified God that such a time had come, doing away all their sins (for not a word was spoken to them of judgments set, or of accounts to be given, but of a mild and meek Shepherd); they for their part do just the contrary, and are troubled, and make disturbance, and go on continually framing plots without end.
Then Herod, when he had secretly called the wise men, carefully asked them about the time when the star appeared (Matthew 2:7).
3. Then Herod, when he had privily called the wise men, inquired of them diligently what time the star appeared: Matthew 2:7
Herod's attempt to kill the child was not merely madness but extreme foolishness, since what had been said and done should have been enough to prevent him from making such an attempt. These events were not ordinary human occurrences. A star summoned the wise men from above; foreigners made such a long journey to worship a child lying in swaddling clothes in a manger; and prophets from long ago proclaimed all of this in advance—these things and all the rest were more than human events. Yet none of these things held him back. This is the nature of wickedness: it works against itself and constantly attempts the impossible. Notice his complete foolishness. If he believed the prophecy and considered it unchangeable, then clearly he was attempting the impossible. If, on the other hand, he did not believe it and did not expect those predictions to come true, he had no reason to be afraid or alarmed, nor to devise any plot against the child. Either way, his scheming was pointless.
Attempting to slay that which was born — an act of extreme idiotcy not of madness only; since what had been said and done was enough to have withholden him from any such attempt. For those occurrences were not after the manner of man. A star, I mean, calling the wise men from on high; and barbarians making so long a pilgrimage, to worship Him that lay in swaddling clothes and a manger; and prophets too from of old, proclaiming beforehand all this — these and all the rest were more than human events: but nevertheless, none of these things restrained him. For such a thing is wickedness. It falls foul of itself, and is ever attempting impossibilities. And mark his utter folly. If on the one hand he believed the prophecy, and accounted it to be unchangeable, it was quite clear that he was attempting impossibilities; if again he disbelieved, and did not expect that those sayings would come to pass, he need not have been in fear and alarm, nor have formed any plot on that behalf. So that in either way his craft was superfluous.
This too showed complete foolishness—to think that the wise men would care more about him than about the Child who had been born, for whose sake they had traveled such a long distance. For if they were so filled with longing for Him before they even saw Him, how could he hope to persuade them to hand over the young Child to him after they had seen Him with their own eyes and been confirmed by the prophecy?
And this too came of the utmost folly, to think that the wise men would make more account of him than of the Child that was born, for the sake of which they had come so long a journey. For if, before they saw, they were so inflamed with longing for Him; after they had seen with their eyes, and been confirmed by the prophecy, how hoped he to persuade them to betray the young Child to him?
Nevertheless, despite all these reasons that should have stopped him, he made the attempt. He secretly called the wise men and questioned them. He assumed that the Jews would be protective of the Child, and he never imagined they would fall into such madness as to be willing to hand over to His enemies their Protector and Savior—the one who had come to deliver their nation. Because of this, he called the wise men secretly and asked about the time not of the Child, but of the star. By doing this, he was casting his net much wider than necessary. The star, I believe, must have appeared long before. The wise men needed considerable time for their journey. So, in order that they might arrive just after His birth—since it was fitting for Him to be worshiped while still in His swaddling clothes, so that the marvelous and extraordinary nature of the event would be clear—the star appeared long beforehand. If the star had been seen by them in the East only at the moment of His birth in Palestine, and not before, they would have spent a long time traveling and would not have found Him still in swaddling clothes when they arrived. As for Herod's killing of the children from two years old and under, we should not be surprised. His rage and fear, for the sake of greater security, led him to expand the time frame considerably, so that not one child might escape.
Nevertheless, many as were the reasons to withhold him, he made the attempt; and having privily called the wise men, he inquired of them. Because he thought that Jews would be concerned in favor of the Child, and he never could expect that they would fall away unto such madness as to be willing to give up to His enemies their Protector and Saviour, and Him who had come for the deliverance of their nation. On account of this he both calls them privily, and seeks the time not of the Child, but of the star: thereby marking out the object of his chase so as to include far more than it. For the star, I think, must have appeared a long time before. It was a long time which the wise men had to spend on their journey. In order, therefore, that they might present themselves just after His birth (it being meet for Him to be worshipped in His very swaddling clothes, that the marvellous and strange nature of the thing might appear), the star, a long time before, makes itself visible. Whereas if at the moment of His birth in Palestine, and not before, it had been seen by them in the East, they, consuming a long time in their journey, would not have seen Him in swaddling clothes on their arrival. As to his slaying the children from two years old and under, let us not marvel; for his wrath and dread, for the sake of a fuller security, added very much to the time, so that not one might escape.
Having therefore called them, he says, "Go and search diligently for the young Child; and when you have found Him, bring me word again, that I may come and worship Him also."
Having therefore called them, he says, Go and search diligently for the young Child; and when you have found Him, bring me word again, that I may come and worship Him also. Matthew 2:8
Do you see his utter foolishness? If you're saying these things sincerely, why are you making these inquiries in secret? But if you intend to plot against him, how do you not realize that the wise men will be able to detect your scheming from the very fact that they're being questioned secretly? But as I've already said, a soul taken captive by any wickedness becomes more completely senseless than anything.
Do you see his extreme folly? Why, if you say these things in sincerity, wherefore do you inquire privily? But if intending to plot against Him, how is it you do not perceive, that from the fact of their being asked secretly the wise men will be able to perceive your craft? But as I have already said, a soul taken captive by any wickedness becomes more utterly senseless than anything.
And he did not say, go and learn about the King, but about the young Child, for he could not even bear to call Him by the title of His dominion.
And he said not, go and learn concerning the King, but concerning the young Child; for he could not even endure to call Him by the name of His dominion.
But the wise men perceived none of this because of their great reverence, for they never could have expected that he would go on to such great wickedness and would attempt to plot against a dispensation so marvelous. And they departed suspecting none of these things, but judging all that would be in the rest of mankind from what was in themselves.
4. But the wise men perceive nothing of this, by reason of their exceeding reverence (for they never could have expected that he could have gone on to so great wickedness, and would have attempted to form plots against a dispensation so marvellous): and they depart suspecting none of these things, but from what was in themselves auguring all that would be in the rest of mankind.
And look! The star, which they had seen in the east, went before them. Matthew 2:9
And, lo! The star, which they saw in the east, went before them. Matthew 2:9
For this reason alone the star was hidden: so that having lost their guide, they would be compelled to ask the Jews, and thus the matter might become clear to everyone. After they made inquiries and received information from His enemies, the star appeared to them again. And notice how excellent the sequence was: first, after the star, the Jewish people received them, along with the king, and these brought in the prophecy to explain what had appeared. Then, after the prophet, an angel took them up again and taught them everything. But for a time they traveled from Jerusalem to Bethlehem by the star's guidance, with the star again traveling with them from that place as well. From this you can also learn that this was not one of the ordinary stars, for not a single star has this characteristic. And it did not merely move, but went before them, drawing and leading them forward in broad daylight.
For therefore only was it hidden, that having lost their guide, they might come to be obliged to make inquiry of the Jews, and so the matter might be made evident to all. Since after they have made inquiries, and have had His enemies for informants, it appears to them again. And mark how excellent was the order; how in the first place after the star the people of the Jews receives them, and the king, and these bring in the prophecy to explain what had appeared: how next, after the prophet, an angel again took them up and taught them all things; but for a time they journey from Jerusalem to Bethlehem by the guidance of the star, the star again journeying with them from that place also; that hence too you might learn, that this was not one of the ordinary stars, for there is not so much as one star that has this nature. And it not merely moved, but went before them, drawing and guiding them on in mid-day.
But someone might ask, what was the need for this star anymore, once the place had been determined? The answer is so that the Child himself might be seen. For there was nothing that would reveal him, since the house was not prominent, nor was his mother famous or distinguished. There was need then of the star to bring them to the exact spot. For this reason it appears again when they leave Jerusalem, and it does not stop until it has reached the manger.
But what need of this star any more, one may ask, when the place was ascertained? In order that the Child also might be seen. For there was not anything to make Him manifest, since the house was not conspicuous, neither was His mother glorious, or distinguished. There was need then of the star, to set them by the place. Wherefore it re-appears on their coming out of Jerusalem, and stays not, before it has reached the manger.
One amazing thing was connected to another. Both were extraordinary occurrences—the magi worshipping and the star leading them—and enough to move even those with hearts of stone. If the wise men had said they heard prophets announce these things, or that angels had spoken to them privately, they might not have been believed. But since the vision of the star appeared in the sky, even the most shameless people were left speechless.
And marvel was linked on to marvel; for both were strange things, as well the magi worshipping, as the star going before them; and enough to attract even such as were made all of stone. For if the wise men had said, they had heard prophets say these things, or that angels had discoursed with them in private, they might have been disbelieved; but now, when the vision of the star appeared on high, even they that were exceeding shameless had their mouths stopped.
Moreover, when the star stood over the young child, it stopped moving again. This itself showed a power greater than what belongs to a star—now hiding itself, now appearing, and after appearing, standing still. Because of this, they received an increase of faith. For this reason they also rejoiced that they had found what they were seeking, that they had proven themselves messengers of truth, that they had not come on so great a journey without result. They had such a great longing for Christ, so to speak. For first the star came and stood over His very head, showing that the one born is Divine. Next, standing there, it led them to worship Him. And these were not simply barbarians, but the wiser ones among them.
Moreover, the star, when it stood over the young Child, stayed its course again: which thing itself also was of a greater power than belongs to a star, now to hide itself, now to appear, and having appeared to stand still. Hence they too received an increase of faith. For this cause they rejoiced also, that they had found what they were seeking, that they had proved messengers of truth, that not without fruit had they come so great a journey; so great a longing (so to speak) had they for Christ. For first it came and stood over His very head, showing that what is born is Divine; next standing there, it leads them to worship Him; being not simply barbarians, but the wiser sort among them.
Do you see how perfectly timed the star's appearance was? Even after the prophecy and after the interpretation by the chief priests and scribes, they still had their minds focused on it.
Do you see, with how great fitness the star appeared? Why; because even after the prophecy, and after the interpretation of the chief priests and scribes, they still had their minds turned towards it.
Shame on Marcion, shame on Paul of Samosata, for refusing to see what those wise men saw—the forefathers of the Church, as I am not ashamed to call them. Let Marcion be ashamed when he sees God worshipped in the flesh. Let Paul be ashamed when he sees Him worshipped as more than merely a man. That He was in the flesh is shown first by the swaddling clothes and the manger. That they were not worshipping Him as a mere man is shown by the gifts they offered Him at that young age—gifts appropriate to offer to God. And along with them, let the Jews also be ashamed, seeing themselves preceded by barbarians and magi, while they refuse even to follow after them. For what happened then was a prefiguration of things to come, and from the very beginning it was shown that the Gentiles would come before their nation.
5. Shame upon Marcion, shame upon Paul of Samosata, for refusing to see what those wise men saw — the forefathers of the Church; for I am not ashamed so to call them. Let Marcion be ashamed, beholding God worshipped in the flesh. Let Paul be ashamed, beholding Him worshipped as not being merely a man. As to His being in the flesh, that first is signified by the swaddling clothes and the manger; as to their not worshipping Him as a mere man, they declare it, by offering Him, at that unripe age, such gifts as were meet to be offered to God. And together with them let the Jews also be ashamed, seeing themselves anticipated by barbarians and magi, while they submit not so much as to come after them. For indeed what happened then was a type of the things to come, and from the very beginning it was shown that the Gentiles would anticipate their nation.
But someone might ask, how is it that Jesus didn't say "Go, and make disciples of all nations" at the beginning, but only later? The answer is that this event was a type, as I said, of what was to come—a kind of advance declaration of it. The natural order should have been for the Jews to come to Him first. But since they voluntarily gave up their own proper privilege, the order of things was reversed. Even in this instance, the wise men should not have come before the Jews. People from such a great distance should not have arrived ahead of those who lived right near the city itself, and those who had heard nothing should not have preceded those who had been raised on so many prophecies. But because the Jews were profoundly ignorant of their own blessings, those from Persia arrived ahead of those in Jerusalem. This is exactly what Paul says: "It was necessary that the word of the Lord should first have been spoken to you, but seeing you have judged yourselves unworthy, lo, we turn to the Gentiles" (Acts 13:46). For even if they did not obey before, they should have rushed forward when they heard about it from the wise men. But they refused. Therefore, while the Jews slumber, the Gentiles run ahead.
But how was it, one may ask, that not at the beginning, but afterwards, He said, 'Go, and make disciples of all nations'? Because the occurrence was a type, as I said, of the future, and a sort of declaration of it beforehand. For the natural order was that Jews should come unto Him first; but forasmuch as they of their own choice gave up their proper benefit, the order of things was inverted. Since not even in this instance should the wise men have come before the Jews, nor should persons from so great a distance have anticipated those who were settled about the very city, nor should those who had heard nothing have prevented them that were nurtured in so many prophecies. But because they were exceedingly ignorant of their own blessings, those from Persia anticipate those at Jerusalem. And this indeed is what Paul also says: It was necessary that the word of the Lord should first have been spoken to you, but seeing you have judged yourselves unworthy, lo, we turn to the Gentiles. Acts 13:46 For even though before they did not obey, at any rate when they heard it from the wise men, they ought to have made all haste; but they would not. Therefore, while those are slumbering, these run before.
Let us follow the example of the magi and separate ourselves from our barbaric customs, putting great distance between ourselves and them, so that we may see Christ. For if the magi had not traveled far from their own country, they would have failed to see Him. Let us depart from earthly things. The wise men, while they were still in Persia, saw only the star, but after they left Persia, they saw the Sun of Righteousness. In fact, they would not have seen even the star if they had not been willing to get up and leave that place. So let us also rise up. Even if everyone is disturbed, let us run to the house of the young Child. Even if kings, nations, or tyrants block our path, let our desire not fade. For in this way we will completely overcome all the dangers that threaten us. The magi themselves would not have escaped the danger from the king if they had not seen the young Child. Before seeing the young Child, they faced fears, dangers, and troubles pressing in on them from every direction. But after they worshiped Him, there was calm and security. No longer a star but an angel guided them, for they had become priests through their act of worship—we see that they also offered gifts.
6. Let us then also follow the magi, let us separate ourselves from our barbarian customs, and make our distance therefrom great, that we may see Christ, since they too, had they not been far from their own country, would have missed seeing Him. Let us depart from the things of earth. For so the wise men, while they were in Persia, saw but the star, but after they had departed from Persia, they beheld the Sun of Righteousness. Or rather, they would not have seen so much as the star, unless they had readily risen up from thence. Let us then also rise up; though all men be troubled, let us run to the house of the young Child; though kings, though nations, though tyrants interrupt this our path, let not our desire pass away. For so shall we thoroughly repel all the dangers that beset us. Since these too, except they had seen the young Child, would not have escaped their danger from the king. Before seeing the young Child, fears and dangers and troubles pressed upon them from every side; but after the adoration, it is calm and security; and no longer a star but an angel receives them, having become priests from the act of adoration; for we see that they offered gifts also.
Therefore, in the same way, leave behind the Jewish people, the troubled city, the bloodthirsty tyrant, and the pomp of this world, and hasten to Bethlehem, where the house of spiritual Bread is found. For even if you are a shepherd and come here, you will see the young Child in an inn. Even if you are a king and do not approach this place, your purple robe will be of no benefit to you. Even if you are one of the wise men, this will not hinder you. Only let your coming be to honor and worship, not to reject the Son of God. Only do this with trembling and joy, for it is possible for both of these to exist together.
Therefore likewise leave the Jewish people, the troubled city, the bloodthirsty tyrant, the pomp of the world, and hasten to Bethlehem, where is the Acts 13:46 house of the spiritual Bread. For though you be a shepherd, and come hither, you will behold the young Child in an inn: though you be a king, and approach not here, your purple robe will profit you nothing; though you be one of the wise men, this will be no hindrance to you; only let your coming be to honor and adore, not to spurn the Son of God; only do this with trembling and joy: for it is possible for both of these to concur in one.
But be careful not to be like Herod, who said, "that I may come and worship Him," but when he came, he intended to kill Him. Those who receive the mysteries unworthily resemble him, since it is said that such a person shall be guilty of the Body and Blood of the Lord. Yes, for they have within themselves the tyrant who is hostile to Christ's kingdom, one who is more wicked than the old Herod—namely, Mammon. For he desires to have dominion and sends his own followers to worship in appearance, but they are actually killing while they worship. Let us therefore fear that at any time, while we have the appearance of suppliants and worshipers, we might in reality show forth the opposite.
But take heed that you be not like Herod, and say, that I may come and worship Him, and when you have come, be minded to slay Him. For him do they resemble, who partake of the mysteries unworthily: it being said, that such a one shall be guilty of the Body and Blood of the Lord. 1 Corinthians 11:27 Yes; for they have in themselves the tyrant who is grieved at Christ's kingdom, him that is more wicked than Herod of old, even Mammon. For he would fain have the dominion, and sends them that are his own to worship in appearance, but slaying while they worship. Let us fear then, lest at any time, while we have the appearance of suppliants and worshippers, we should in deed show forth the contrary.
When we come to worship, let us set aside everything else we are holding. Even if we have gold, let us offer it to Him and not hide it away. If those barbarians back then offered it as an act of honor, what will become of you who do not give even to Him who is in need? If those men traveled so far to see Him as a newborn, what excuse will you have for not going out of your way even the length of an alley to visit Him when He is sick or in prison? Yet when our enemies are sick or in prison, even they receive our pity—but you deny yours even to your Benefactor and Lord. They offered gold, while you barely give bread. They saw the star and rejoiced, but you, seeing Christ Himself as a stranger and naked, are not moved.
And let us cast everything out of our hands when we are to worship; though it be gold that we have, let us offer it unto him and not bury it. For if those barbarians then offered it for honor, what will become of you, not giving even to Him that has need? If those men journeyed so far to see Him newly born, what sort of excuse will you have, not going out of your way one alley's length, that you may visit Him sick or in bonds? And yet when they are sick or in bonds, even our enemies have our pity; yours is denied even to your Benefactor and Lord. And they offered gold, you hardly give bread. They saw the star and were glad, you, seeing Christ Himself a stranger and naked, are not moved.
Which of you has made such a long pilgrimage for Christ's sake, having received countless benefits, as these barbarians—or rather, as these who are wiser than the wisest philosophers? And why do I even mention such a long journey? Many of our women are so delicate that they won't even cross a single street to see Him on the spiritual manger unless they can have mules to carry them. And others, though able to walk, choose instead to attend to a crowd of worldly business or the theaters rather than come here. Yet the barbarians completed such a great journey for His sake before even seeing Him. You don't imitate them even after you have seen Him, but you abandon Him after seeing Him and run to see the stage player. (For I'm touching on the same subjects again, as I did recently.) And seeing Christ lying in the manger, you leave Him so that you may see women on the stage.
For which of you, for Christ's sake, has made so long a pilgrimage, you that have received countless benefits, as these barbarians, or rather, these wiser than the wisest philosophers? And why say I, so long a journey? Nay, many of our women are so delicate, that they go not over so much as one crossing of the streets to behold Him on the spiritual manger, unless they can have mules to draw them. And others being able to walk, yet prefer to their attendance here, some a crowd of worldly business, some the theatres. Whereas the barbarians accomplished so great a journey for His sake, before seeing Him; you do not emulate them even after you have seen Him, but forsake Him after seeing Him, and run to see the stage player. (For I touch again on the same subjects, as I did also of late.) And seeing Christ lying in the manger, you leave Him, that you may see women on the stage.
What thunderbolts do these things not deserve? Tell me, if someone were to lead you into a palace and show you the king on his throne, would you really choose to see the theater instead? Yet even in the palace there is nothing to gain, but here a spiritual well of fire gushes up from this table. And you leave this and run down to the theater to see women swimming and nature openly dishonored, abandoning Christ sitting by the well? Yes, for now as in former times, He sits down by the well, not speaking to a Samaritan woman but to a whole city. Or perhaps now also with a Samaritan woman only, for no one is truly with Him now—some only with their bodies, and some not even with those. But nevertheless, He does not leave; He remains and asks us to drink, not water but holiness, for He gives His holy things to the holy. For it is not water that He gives us from this fountain, but living blood; and though it is a symbol of death, it has become the cause of life.
7. What thunderbolts do not these things deserve? For tell me, if any one were to lead you into a palace, and show you the king on his throne, would you indeed choose to see the theatre instead of those things? And yet even in the palace there is nothing to gain; but here a spiritual well of fire gushes up out of this table. And you leave this, and run down to the theatre, to see women swimming, and nature put to open dishonor, leaving Christ sitting by the well? Yes: for now, as of old, He sits down by the well, not discoursing to a Samaritan woman, but to a whole city. Or perchance now too with a Samaritan woman only. For neither now is any one with Him; but some with their bodies only, and some not even with these. But nevertheless, He retires not, but remains, and asks of us to drink, not water, but holiness, for His holy things He gives unto the holy. For it is not water that He gives us from this fountain, but living blood; and it is indeed a symbol of death, but it has become the cause of life.
But you leave the fountain of blood, the awesome cup, and go instead to the devil's fountain to watch a prostitute swim and to suffer shipwreck of the soul. For that water is a sea of indecency, not drowning bodies but causing souls to be shipwrecked. And while she swims with a naked body, you watching are plunged into the depths of lust. For this is the devil's trap: it sinks not those who go down into the water itself, but those who sit watching above—more than those who wallow in it—and it chokes them more severely than Pharaoh, who was long ago drowned in the sea with his horses and chariots. And if souls could be seen, I could show you many floating on these waters, like the bodies of the Egyptians at that time. But what is even more terrible is this: they actually call such complete destruction a pleasure, and they call the sea of ruin a channel for an enjoyable voyage. Yet surely one could more easily cross safely the Aegean or the Tuscan Sea than this spectacle. For in the first place, throughout an entire night the devil seizes their souls with anticipation of it; then having shown them what they expected, he binds them at once and makes them captives. For do not think that because you have not had sex with the prostitute, you are free from the sin; for in the intention of your heart you have done it all. Since if you are seized by lust, you have kindled the flame higher; if you feel nothing at what you see, you deserve a heavier accusation, for being a stumbling block to others by encouraging them in these spectacles, and for polluting your own eyesight, and together with your eyesight, your soul.
But you, leaving the fountain of blood, the awful cup, go your way unto the fountain of the devil, to see a harlot swim, and to suffer shipwreck of the soul. For that water is a sea of lasciviousness, not drowning bodies, but working shipwreck of souls. And whereas she swims with naked body, you beholding, are sunk into the deep of lasciviousness. For such is the devil's net; it sinks, not them that go down into the water itself, but them that sit above more than such as wallow therein; and it chokes them more grievously than Pharaoh, who was of old sunk in the sea with his horses and his chariots. And if souls could but be seen, I could show you many floating on these waters, like the bodies of the Egyptians at that time. But what is still more grievous is this, that they even call such utter destruction a delight, and they term the sea of perdition a channel for a pleasure voyage. Yet surely one might easier pass over in safety the Ægean or the Tuscan sea, than this spectacle. For in the first place, through a whole night the devil preoccupies their souls with the expectation of it; then having shown them the expected object, he binds them at once, and makes them captives. For think not, because you have not been joined unto the harlot, you are clean from the sin; for in the purpose of your heart you have done it all. Since if you be taken by lust, you have kindled the flame up higher; if you feel nothing at what you see, you deserve a heavier charge, for being a scandal to others, by encouraging them in these spectacles, and for polluting your own eye-sight, and together with your eye-sight, your soul.
However, I'm not just criticizing—let me also suggest a way to fix this problem. What should we do? I would put you under the instruction of your own wives, so they can teach you. It's true that according to Paul's teaching in 1 Corinthians 14:34-35, you should be the teachers. But since sin has reversed that order and the body has risen above while the head is now beneath, let's proceed even this way.
However, not merely to find fault, come let us devise a mode of correction too. What then will the mode be? I would commit you to your own wives, that they may instruct you. It is true, according to Paul's law, 1 Corinthians 14:34-35 you ought to be the teachers. But since that order is reversed by sin, and the body has come to be above, and the head beneath, let us even take this way.
But if you are ashamed to have a woman as your teacher, flee from sin, and you will quickly be able to rise up to the throne that God has given you. For as long as you sin, Scripture sends you not only to a woman, but even to irrational creatures, and those of the lower kind. Yes, it is not ashamed to send you—who are honored with reason—as a student to the ant. Clearly this is no accusation against Scripture, but against those who so betray their own nobility of nature. This, then, is what we will do: for now we will entrust you to your wife, but if you despise her, we will send you to the school of the very beasts, and will show you how many birds, fish, four-footed animals, and creeping things are found to be more honorable and more chaste than you.
But if you are ashamed to have a woman for your teacher, fly from sin, and you will quickly be able to mount up on the throne which God has given you. Since so long as you sin the Scripture sends you not to a woman only, but even to things irrational, and those of the viler sort; yea, it is not ashamed to send you who art honored with reason, as a disciple to the ant. Proverbs 6:6 Plainly this is no charge against the Scripture, but against them that so betray their own nobility of race. This then we will do likewise; and for the present we will commit you to your wife; but if you despise her, we will send you away to the school of the very brutes, and will point out to you how many birds, fishes, four-footed beasts, and creeping things are found more honorable, and chaster than you.
If you are ashamed and blush at this comparison, rise to your own nobility and flee the sea of hell and the flood of fire—I mean the pool in the theater. For this pool leads to that sea and kindles that abyss of flame. If the one who looks at a woman to lust after her has already committed adultery, how does the one who is forced to see her naked not become ten thousand times a captive? The flood in the days of Noah did not destroy the human race as utterly as these swimming women drown all who are present with great disgrace. For that rain, though it brought about bodily death, still restrained the wickedness of the soul. But this has the opposite effect: while the bodies remain, it destroys the soul. And when there is a question of precedence, you claim to take first place over the entire world because our city was the first to crown itself with the name of Christian. But in the contest of chastity, you are not ashamed to lag behind the most uncivilized cities.
If now you are ashamed, and dost blush at the comparison, mount up to your own nobility, and fly the sea of hell, and the flood of fire, I mean the pool in the theatre. For this pool introduces to that sea, and kindles that abyss of flame. Since if he that looks on a woman to lust after her has already committed adultery, Matthew 5:28 he who is forced even to see her naked, how does he not become ten thousandfold a captive? The flood in the days of Noah did not so utterly destroy the race of men as these swimming women drown all that are there with great disgrace. For as to that rain, though it wrought indeed a death of the body, yet did it repress the wickedness of the soul; but this has the contrary effect; while the bodies remain, it destroys the soul. And ye, when there is a question of precedence, claim to take place of the whole word, forasmuch as our city first crowned itself with the name of Christian; but in the competition of chastity, you are not ashamed to be behind the rudest cities.
Well, someone says, what do you require us to do? To occupy the mountains and become monks? This is what makes me sigh—that you think they alone are properly concerned with decency and chastity. Yet surely Christ made His laws common to all. So when He says, "if anyone looks on a woman to lust after her," He is not speaking only to the solitary, but also to the man who has a wife, since in fact that mountain was at that time filled with all kinds of people like that. Form then in your mind an image of that amphitheatre, and hate this one, which is the devil's. Don't condemn the severity of my speech. For I neither forbid marriage nor hinder you from taking pleasure, but I want this to be done in chastity, not with shame and reproach and endless accusations. I am not making it a law that you must occupy the mountains and deserts, but that you be good and considerate and chaste while living in the midst of the city. In fact, all our laws are common to the monks as well, except marriage—or rather, even regarding this, Paul commands us to put ourselves altogether on their level, saying, "For the fashion of this world passes away: that those who have wives be as though they had none."
8. Well, says one, and what do you require us to do? To occupy the mountains, and become monks? Why it is this which makes me sigh, that you think them alone to be properly concerned with decency and chastity; and yet assuredly Christ made His laws common to all. Thus, when He says, if any one look on a woman to lust after her, He speaks not to the solitary, but to him also that has a wife; since in fact that mount was at that time filled with all kinds of persons of that description. Form then in your mind an image of that amphitheatre, and hate this, which is the devil's. Neither condemn the severity of my speech. For I neither forbid to marry, 1 Timothy 4:2 nor hinder your taking pleasure; but I would have this be done in chastity, not with shame, and reproach, and imputations without end. I do not make it a law that you are to occupy the mountains and the deserts, but to be good and considerate and chaste, dwelling in the midst of the city. For in fact all our laws are common to the monks also, except marriage; yea rather, even with respect to this, Paul commands us to put ourselves altogether on a level with them; saying, For the fashion of this world passes away: that they that have wives be as though they had none.
Therefore (so he speaks) I do not command you to take over the mountain peaks. It is true I could wish it, since the cities imitate the things that happened in Sodom. Nevertheless, I do not enforce this. Stay where you are, having a house and children and wife. Only do not insult your wife, do not put your children to shame, and do not bring into your house the infection from the theater. Do you not hear Paul saying, "The husband does not have power over his own body, but the wife" (1 Corinthians 7:4), and setting down laws common to both? But you, if your wife is constantly pushing herself into a public assembly, are severe in blaming her, yet you yourself, spending whole days at public shows, do not consider yourself worthy of blame. Yes, concerning your wife's modesty you are so strict as even to go beyond what is necessary or reasonable, and you do not allow her even necessary absences. Yet you think all things are lawful for yourself. But Paul does not permit you this, for he gives the wife the same authority as well, saying, "Let the husband render to the wife due honor." What kind of honor is this, then, when you insult her in the most important matters and give up her body to prostitutes (for your body is hers)? When you bring conflicts and quarrels into your house? When you do such things in the marketplace that, if you were to relate them to your wife at home, they would overwhelm her with shame, and also put your daughter to shame if she is present, and more than them, surely, yourself? For you must either remain silent or behave so indecently that it would be just for your very servants to be whipped for it. What defense will you have, I ask you, when you eagerly watch things which are disgraceful even to name, preferring above all spectacles these things which are unbearable even to describe?
Wherefore (so he speaks) I do not bid you take possession of the summits of the mountains; it is true I could wish it, since the cities imitate the things that were done in Sodom; nevertheless, I do not enforce this. Abide, having house and children and wife; only do not insult your wife, nor put your children to shame, neither bring into your house the infection from the theatre. Do you not hear Paul saying, The husband has not power of his own body, but the wife, 1 Corinthians 7:4 and setting down laws common to both? But you, if your wife be continually thrusting herself into a public assembly, art severe in blaming her; but yourself, spending whole days on public shows, you do not account worthy of blame. Yea, touching your wife's modesty you are so strict as even to go beyond necessity or measure, and not to allow her so much as indispensable absences; but to yourself you deem all things lawful. Yet Paul allows you not, who gives the wife likewise the same authority, for thus he speaks: Let the husband render unto the wife due honor. What sort of honor then is this, when you insult her in the chiefest things, and give up her body to harlots (for your body is hers); when you bring tumults and wars into your house, when you do in the market place such things, as being related by yourself to your wife at home, overwhelm her with shame, and put to shame also your daughter if present, and more than them, surely, yourself? For you must necessarily either be silent, or behave yourself so unseemly, that it would be just for your very servants to be scourged for it. What plea then will you have, I pray you, beholding, as you do, with great eagerness, things which even to name is disgraceful; preferring to all sights these, which even to recount is intolerable?
For now, so I won't burden you too much, I'll end my message here. But if you keep doing the same things, I'll make my rebuke sharper and cut more deeply. I won't stop until I've destroyed the devil's theater and purified the Church's assembly. This way we'll be freed from our current shame and will receive the reward of eternal life, through the grace and love for humanity of our Lord Jesus Christ, to whom be glory and power forever and ever. Amen.
Now then for a season, in order not to be too burdensome, I will here bring my discourse to an end. But if you continue in the same courses, I will make the knife sharper, and the cut deeper; and I will not cease, till I have scattered the theatre of the devil, and so purified the assembly of the Church. For in this way we shall both be delivered from the present disgrace, and shall reap the fruit of the life to come, by the grace and love towards man of our Lord Jesus Christ, to whom be glory and might for ever and ever. Amen.