Opening
Matthew 2:16.
Matt. II. 16.
Then Herod, when he saw that the wise men had tricked him, became extremely angry.
Then Herod, when he saw that he was mocked of the wise men, was exceeding angry.
Yet surely this was not a situation that called for anger, but for fear and reverence. He should have recognized that he was attempting impossible things. But he was not held back. When a soul is insensitive and beyond healing, it responds to none of the remedies God provides. Look at this man, for example, pursuing his earlier plans and adding many murders to one, rushing headlong down the slope in any direction. Driven mad by this anger and envy, as if possessed by a demon, he considers nothing but rages even against nature itself, and the anger he feels toward the wise men who had deceived him he unleashes upon the children who had done nothing wrong. He then commits in Palestine a crime similar to what had been done in Egypt. For he sent out orders and killed all the children in Bethlehem and in all the surrounding region, from two years old and under, according to the time he had carefully determined from the wise men.
Yet surely it was a case not for anger, but for fear and awe: he ought to have perceived that he was attempting impossible things. But he is not refrained. For when a soul is insensible and incurable, it yields to none of the medicines given by God. See for example this man following up his former efforts, and adding many murders to one, and hurried down the steep any whither. For driven wild by this anger, and envy, as by some demon, he takes account of nothing, but rages even against nature herself, and his anger against the wise men who had mocked him he vents upon the children that had done no wrong: venturing then in Palestine upon a deed akin to the things that had been done in Egypt. For he sent forth, it is said, and slew all the children that were in Bethlehem, and in all the coasts thereof, from two years old and under, according to the time which he had diligently inquired of the wise men.
Pay close attention to what I'm saying here. Many people speak very carelessly about these children, and they accuse the course of events of being unjust. Some express their confusion about this more moderately, while others do so with more boldness and madness. So in order to free the latter from their madness and the former from their confusion, let me discuss this matter briefly. Clearly, if their accusation is that the children were abandoned to be killed, they should also find fault with the killing of the soldiers who guarded Peter. For just as here, when the young child escaped, other children were massacred in place of the one who was being sought, so too in that case, after Peter was freed from his prison and chains by the angel, someone with a name similar to this tyrant and a similar character, when he searched for Peter and couldn't find him, killed the soldiers who had been guarding him instead.
Here attend to me carefully. Because many things are uttered by many very idly touching these children, and the course of events is charged with injustice, and some of these express their perplexity about it in a more moderate way, others with more of audaciousness and frenzy. In order then that we may free these of their madness and those of their perplexity, suffer us to discourse a little upon this topic. Plainly, then, if this be their charge, that the children were left to be slain, they should find fault likewise with the slaughter of the soldiers that kept Peter. Acts 12:19 For as here, when the young child had fled, other children are massacred in the place of Him who was sought; even so then, too, Peter having been delivered from his prison and chains by the angel, one of like name with this tyrant, and like temper too, when he had sought him, and found him not, slew instead of him the soldiers that kept him.
But what is this? someone may say. This is not a solution but makes our difficulty even greater. I know that too, and I bring forward all such cases for this very purpose—so that I may offer the same solution to all of them. What then is the solution to these things? Or what fair explanation can we give? That Christ was not the cause of their slaughter, but the king's cruelty, just as Peter was not the cause to those others, but Herod's madness. For if Herod had seen the wall broken through or the doors overthrown, he might perhaps have had reason to accuse the soldiers guarding the apostle of negligence. But when everything remained in its proper order, and the doors were thrown wide open, and the chains were fastened to the hands of those who kept him (for they were actually bound to him), he could have concluded from these things (if he had been properly judging the matters before him) that what happened was not by human power or skill, but by some divine and miraculous power. He should have worshiped the one who did these things, instead of making war against the guards. For God had done everything in such a way that, far from putting the keepers in danger, He was using them as a means to lead the king to the truth. But if the king proved senseless, what does the sick man's disobedience matter to the skillful Physician of Souls, who manages all things for good?
But what is this? it may be said; why this is not a solution, but an enhancement of our difficulty. I know it too, and for this intent I bring forward all such cases, that to all I may adduce one and the same solution. What then is the solution of these things? Or what fair account of them can we give? That Christ was not the cause of their slaughter, but the king's cruelty; as indeed neither was Peter to those others, but the madness of Herod. For if he had seen the wall broken through, or the doors overthrown, he might, perhaps, have had ground to accuse the soldiers that kept the apostle, of neglect; but now when all things continued in due form, and the doors were thrown wide open, and the chains fastened to the hands of them that kept him (for in fact they were bound unto him), he might have inferred from these things (that is, if he had been strictly doing a judge's office on the matters before him), that the event was not of human power or craft, but of some divine and wonder-working power; he might have adored the doer of these things, instead of waging war with the sentinels. For God had so done all that He did, that so far from exposing the keepers, He was by their means leading the king unto the truth. But if he proved senseless, what signifies to the skillful Physician of Souls, managing all things to do good, the insubordination of him that is diseased?
And we can say the same thing in this case as well. Why are you angry, Herod, about being tricked by the wise men? Didn't you know that the birth was divine? Didn't you call together the chief priests? Didn't you gather the scribes? When they were called, didn't they bring the prophet along with them into your court, proclaiming these things from long ago? Didn't you see how the old prophecies agreed with the new events? Didn't you hear that a star also served these men? Didn't you respect the devotion of these foreigners? Didn't you marvel at their courage? Weren't you struck with awe at the truth of the prophet? Didn't you understand from the earlier things the final outcome as well? Why didn't you reason with yourself from all these things that this event was not the result of the wise men's cunning, but of a Divine Power, ordering all things properly? And even if you were deceived by the wise men, what does that have to do with the young children, who have done nothing wrong?
And just this one may say in the present case likewise. For, wherefore are you angry, O Herod, at being mocked of the wise men? Did you not know that the birth was divine? Did you not summon the chief priests? Did you not gather together the scribes? Did not they, being called, bring the prophet also with them into your court of judgment, proclaiming these things beforehand from of old? Did you not see how the old things agreed with the new? Did you not hear that a star also ministered to these men? Did you not reverence the zeal of the barbarians? Did you not marvel at their boldness? Were you not horror-struck at the truth of the prophet? Did you not from the former things perceive the very last also? Wherefore did you not reason with yourself from all these things, that this event was not of the craft of the wise men, but of a Divine Power, duly dispensing all things? And even if you were deceived by the wise men, what is that to the young children, who have done no wrong?
Somebody might say, "Yes, Herod, you have thoroughly removed any excuse he had and shown him to be bloodthirsty; but you still haven't answered the question about the injustice of what happened. If he acted unjustly, why did God allow it?" Now, what should we say to this? The same thing I never stop saying—in church, in the marketplace, and everywhere—which I also want you to carefully remember, because it serves as a kind of rule for us, suited to every such difficulty. What is our rule, what is our saying? That although there are many who do wrong, there is not even one who is truly wronged. And so this riddle doesn't trouble you too much, I will quickly add the solution. What I mean is this: whatever we may suffer unjustly from anyone serves either to remove our sins, with God crediting that wrong to our account in this way, or to bring about the payment of rewards.
2. Yea, says one, Herod you have full well deprived of excuse, and proved him bloodthirsty; but you have not yet solved the question about the injustice of what took place. For if he did unjustly, wherefore did God permit it? Now, what should we say to this? That which I do not cease to say continually, in church, in the market-place and everywhere; that which I also wish you carefully to keep in mind, for it is a sort of rule for us, suited to every such perplexity. What then is our rule, and what our saying? That although there be many that injure, yet is there not so much as one that is injured. And in order that the riddle may not disturb you too much, I add the solution too with all speed. I mean, that what we may suffer unjustly from any one, it tells either to the doing away of our sins, God so putting that wrong to our account; or unto the recompense of rewards.
To make what I'm saying clearer, let me explain it using an illustration. Imagine a servant who owes a large sum of money to his master, and then this servant is mistreated by unjust men and robbed of some of his possessions. If the master, who had the power to stop the robber and wrongdoer, chooses not to restore those exact possessions but instead counts what was taken as payment toward what the servant owed him, has the servant been wronged? Not at all. But what if the master repays him even more than he lost? Hasn't he then gained more than what was taken from him? I think everyone can see that this is true.
And that what I may say may be clearer, let us conduct our argument in the way of illustration. As thus: suppose a certain servant who owes much money to his master, and then that this servant has been despitefully used by unjust men, and robbed of some of his goods. If then the master, in whose power it was to stay the plunderer and wrong doer, should not indeed restore that same property, but should reckon what was taken away towards what was owed him by his servant, is the servant then injured? By no means. But what if he should repay him even more? Has he not then even gained more than he has lost? Every one, I suppose, perceives it.
We should apply this same reasoning to our own sufferings. Regarding the fact that through suffering wrongfully we either have our sins forgiven or receive more glorious crowns if our sins are not so great, listen to what Paul says about the man who committed fornication: "Deliver such a one to Satan for the destruction of the flesh, that the spirit may be saved" (1 Corinthians 5:5). But what does this mean, you might ask, since the discussion was about people injured by others, not about those corrected by their teachers? I could answer that there is no difference, for the question was whether suffering evil is an indignity to the sufferer. But to bring my argument closer to the exact point being asked about, remember David—how when he once saw Shimei attacking him, trampling on his affliction, and pouring out endless insults against him, and his captains wanted to kill Shimei, David absolutely forbade them, saying, "Let him curse, so that the Lord may look upon my humiliation and requite me with good for this cursing today." And in the Psalms too, in his singing, he said, "Consider my enemies, how they are multiplied, and they hate me with unjust hatred, and forgive all my sins." And Lazarus again for this same reason received forgiveness, having suffered countless evils in this life. Therefore those who are wronged are not actually wronged if they bear all their sufferings nobly—indeed, they gain even more abundantly, whether they are struck by God or scourged by the devil.
Now this same reckoning we are to make in regard of our own sufferings. For as to the fact, that in consideration of what we may suffer wrongfully, we either have sins done away, or receive more glorious crowns, if the amount of our sins be not so great: hear what Paul says concerning him that had committed fornication, Deliver ye such a one to Satan for the destruction of the flesh, that the spirit may be saved. 1 Corinthians 5:5 But what is this? you may say, for the discourse was about them that were injured by others, not about them that are corrected by their teachers. I might answer, that there is no difference; for the question was, whether to suffer evil be not an indignity to the sufferer. But, to bring my argument nearer the very point inquired of; remember David, how, when he saw Shimei at a certain time assailing him, and trampling on his affliction, and pouring on him revilings without end, his captains desiring to slay him, he utterly forbade them, saying, Let him curse, that the Lord may look upon mine abasement, and that he may requite me good for this cursing this day. And in the Psalms too in his chanting, he said, Consider mine enemies, that they are multiplied, and they hate me with unjust hatred, and forgive all my sins. And Lazarus again for the same cause enjoyed remission, having in this life suffered innumerable evils. They therefore who are wronged, are not wronged if they bear nobly all that they suffer, yea, rather they gain even more abundantly, whether they be smitten of God, or scourged by the devil.
But what kind of sin had these children, someone might ask, that they should do away with it by their suffering? Regarding those who are fully grown and have committed many wrongs, one might reasonably speak this way—but those who experienced such early death, what sins did they put away through their sufferings? Did you not hear me say that even if there are no sins, there is still a recompense of rewards in the hereafter for those who suffer wrongfully here? How then were the young children harmed by being killed for such a reason and carried away quickly into that calm harbor? You say it is because in many cases they would have accomplished many great and good deeds had they lived. Well, for this very reason He stores up for them beforehand no small reward—the ending of their lives for such a cause. Besides, if the children were going to become great persons, He would not have allowed them to be snatched away prematurely. For if He endures with such great patience even those who will eventually live in continual wickedness, how much more would He not have allowed these to be taken away like this if He had foreknown they would accomplish any great things.
3. But what kind of sin had these children, it may be said, that they should do it away? For touching those who are of full age, and have been guilty of many negligences, one might with show of reason speak thus: but they who so underwent premature death, what sort of sins did they by their sufferings put away? Did you not hear me say, that though there were no sins, there is a recompense of rewards hereafter for them that suffer ill here? Wherein then were the young children hurt in being slain for such a cause, and borne away speedily into that waveless harbor? Because, do you say, they would in many instances have achieved, had they lived, many and great deeds of goodness. Why, for this cause He lays up for them beforehand no small reward, the ending their lives for such a cause. Besides, if the children were to have been any great persons, He would not have suffered them to be snatched away beforehand. For if they that eventually will live in continual wickedness are endured by Him with so great long-sufferings, much more would He not have suffered these to be so taken off had He foreknown they would accomplish any great things.
Here are the reasons we can give, but these are not all of them. There are also other reasons more mysterious than these, which He alone knows perfectly—the One who orders these things. So let us leave the fuller understanding of this matter to Him, and let us turn our attention to what comes next. And in the sufferings of others, let us learn to endure all things nobly. Indeed, it was no small scene of grief that befell Bethlehem at that time, when children were torn from their mothers' breasts and dragged away to this unjust slaughter.
And these are the reasons we have to give; yet these are not all; but there are also others more mysterious than these, which He knows perfectly, who Himself orders these things. Let us then give up unto Him the more perfect understanding of this matter, and apply ourselves to what follows, and in the calamities of others let us learn to bear all things nobly. Yea, for it was no little scene of woe, which then befell Bethlehem, the children were snatched from their mother's breast, and dragged unto this unjust slaughter.
And if you are still faint-hearted and not capable of controlling yourself in these matters, learn about the end of the one who dared to do all this, and recover yourself a little. For very quickly he was overtaken by punishment for these things, and he paid the proper penalty for such an abominable act, ending his life by a terrible death that was even more pitiable than the one he dared to inflict. He also suffered countless additional evils, which you can learn about by reading Josephus' account of these events. But to avoid making our discussion too long and interrupting its continuity, we have not considered it necessary to include that account in what we are saying.
And if you are yet faint-hearted, and not equal to controlling yourself in these things, learn the end of him who dared all this, and recover yourself a little. For very quickly was he overtaken by punishment for these things; and he paid the due penalty of such an abominable act, ending his life by a grievous death, and more pitiable than that which he now dared inflict; suffering also countless additional ills, which you may know of by perusing Josephus' account of these events. But, lest we should make our discourse long, and interrupt its continuity, we have not thought it necessary to insert that account in what we are saying.
Then was fulfilled what was spoken by the prophet Jeremiah: "In Rama was there a voice heard, Rachel weeping for her children, and would not be comforted, because they are not." (Matthew 2:17-18)
4. Then was fulfilled that which was spoken by Jeremy the prophet, Jeremiah 31:15 saying, In Rama was there a voice heard, Rachel weeping for her children, and would not be comforted, because they are not. Matthew 2:17-18
After describing these events—the slaughter so violent and unjust, so extremely cruel and lawless—the author comforts the reader by saying: None of this happened because God lacked the power to prevent it, or because He was ignorant of it. Rather, He both knew it and foretold it, proclaiming it clearly through His prophet. So do not be troubled or lose heart. Instead, look to His unspeakable providence, which can be most clearly seen both in what He does and in what He permits. He hinted at this in another place as well, when speaking to His disciples. I mean where, after warning them of the judgment seats, executions, wars of the world, and the battle that knows no truce, He lifts their spirits and comforts them by saying, "Are not two sparrows sold for a farthing? And one of them shall not fall on the ground without your Father which is in Heaven" (Matthew 10:29). By these words He showed that nothing happens without His knowledge, but that while He knows all things, He does not act in all things. So do not be troubled or disturbed, He says. For if He knows what you suffer and has the power to prevent it, it is quite clear that it is through His providence and care for you that He does not prevent it. We ought to keep this in mind during our own trials as well, and we will receive great consolation from it.
Thus having filled the hearer with horror by relating these things: the slaughter so violent and unjust, so extremely cruel and lawless; he comforts him again, by saying, Not from God's wanting power to prevent it did all this take place, nor from any ignorance of His, but when He both knew it, and foretold it, and that loudly by His prophet. Be not troubled then, neither despond, looking unto His unspeakable providence, which one may most clearly see, alike by what He works, and by what He permits. And this He intimated in another place also, when discoursing to His disciples. I mean where, having forewarned them of the judgment seats, and executions, and of the wars of the world, and of the battle that knows no truce, to uphold their spirit and to comfort them He says, Are not two sparrows sold for a farthing? And one of them shall not fall on the ground without your Father which is in Heaven. Matthew 10:29 These things He said, signifying that nothing is done without His knowledge, but while He knows all, yet not in all does He act. Be not then troubled, He says, neither be disturbed. For if He know what ye suffer, and has power to hinder it, it is quite clear that it is in His providence and care for you that He does not hinder it. And this we ought to bear in mind in our own temptations also, and great will be the consolation we shall thence receive.
But what, it may be asked, does Rachel have to do with Bethlehem? For it says, Rachel weeping for her children. And what does Rama have to do with Rachel? Rachel was the mother of Benjamin, and when he died, they buried her in the horse-course that was near this place. Since the tomb was nearby, and the territory belonged to Benjamin her infant son (for Rama was of the tribe of Benjamin), He naturally calls the massacred young children hers, both from the head of the tribe first, and then from the place of her burial. Then to show that the wound that befell her was incurable and cruel, He says she would not be comforted because they are not.
But what, it may be said, has Rachel to do with Bethlehem? For it says, Rachel weeping for her children. And what has Rama to do with Rachel? Rachel was the mother of Benjamin, and on his death, they buried her in the horse-course that was near this place. The tomb then being near, and the portion pertaining unto Benjamin her infant (for Rama was of the tribe of Benjamin), from the head of the tribe first, and next from the place of her sepulture, He naturally denominates her young children who were massacred. Then to show that the wound that befell her was incurable and cruel, He says, she would not be comforted because they are not.
Hence we are taught this lesson again, which I mentioned before: never to be confused when what is happening goes against God's promise. Consider, for instance, when He had come for the salvation of the people, or rather for the salvation of the world, what His beginnings were like. First, His mother was in flight. His birthplace was caught up in disasters that could not be undone, and a murder was committed—the most bitter of all murders. There was lamentation and great mourning, and wailing everywhere. But do not be troubled, for He is accustomed to accomplish His own dispensations through their opposites, providing us in this way with a very great demonstration of His power.
Hence again we are taught this, which I mentioned before, never to be confounded when what is happening is contrary to the promise of God. Behold, for instance, when He had come for the salvation of the people, or rather for the salvation of the world, of what kind were His beginnings. His mother, first, in flight; His birth-place is involved in irremediable calamities, and a murder is perpetrated of all murders the bitterest, and there is lamentation and great mourning, and wailings everywhere. But be not troubled; for He is wont ever to accomplish His own dispensations by their contraries, affording us from thence a very great demonstration of His power.
This is exactly how He led His own disciples and prepared them to fulfill all their responsibilities—He brought things about through their opposites, so that the marvel would be greater. After all, they were scourged and persecuted and suffered endless terrors, yet in this way they overcame those who were beating and persecuting them.
Thus did He lead on His own disciples also, and prepared them to do all their duty, bringing about things by their contraries, that the marvel might be greater. They, at any rate, being scourged and persecuted, and suffering terrors without end, did in this way get the better of them that were beating and persecuting them.
But when Herod was dead, behold, an angel of the Lord appears in a dream to Joseph saying, Arise, and take the young Child and His mother, and go into the land of Israel. Matthew 2:19-20
5. But when Herod was dead, behold, an angel of the Lord appears in a dream to Joseph saying, Arise, and take the young Child and His mother, and go into the land of Israel. Matthew 2:19-20
He no longer says "flee," but "go." Do you see again that after the trial comes relief? Then after the relief, danger once more? He was indeed freed from his exile and returned to his own country. He saw the murderer of the children brought to death. But when he set foot in his own country, he found again a remnant of the former dangers—the tyrant's son was still alive and ruling as king.
He no more says fly, but go. Do you see again after the temptation refreshment? Then after the refreshment danger again? In that he was freed indeed from his banishment, and came back again to his own country; and beheld the murderer of the children brought to the slaughter; but when he has set foot on his own country, he finds again a remnant of the former perils, the son of the tyrant living, and being king.
But how did Archelaus reign over Judea when Pontius Pilate was governor? Herod's death had recently happened, and the kingdom had not yet been divided into many parts. Since he had only just died, his son held the kingdom for a while in place of his father Herod. His brother also had this same name, which is why the evangelist added "in place of his father Herod."
But how did Archelaus reign over Judæa, when Pontius Pilate was governor? Herod's death had recently taken place, and the kingdom had not yet been divided into many parts; but as he had only just ended his life, the son for a while kept possession of the kingdom in the room of his father Herod; his brother also bearing this name, which is the reason why the evangelist added, in the room of his father Herod.
It may be said, however, that if he was afraid to settle in Judea because of Archelaus, he should have been afraid of Galilee too because of Herod. I answer: By changing the location, the whole matter was from then on pushed into obscurity, for the entire assault had been directed at Bethlehem and the surrounding areas. Therefore, now that the slaughter had taken place, the young Archelaus had no other thought except that the whole affair had come to an end, and that among the many children killed, the one who was being sought had been destroyed. And besides, since his father had come to such an end to his life right before his eyes, he became from that point forward more cautious about further actions and about pursuing that course of wickedness.
It may be said, however, if he was afraid to settle in Judæa on account of Archelaus, he had cause to fear Galilee also on account of Herod. I answer, By his changing the place, the whole matter was thenceforward thrown into shade; for the whole assault was upon Bethlehem and the coasts thereof. Therefore now that the slaughter had taken place, the youth Archelaus had no other thought, but that the whole had come to an end, and that among the many, He that was sought had been destroyed. And besides, his father having come to such an end of his life before his eyes, he became for the future more cautious about farther proceedings, and about urging on that course of iniquity.
Joseph therefore comes to Nazareth, partly to avoid the danger, and partly because he wants to live in his hometown. To give him more courage, he also receives a message from the angel about this matter. However, Luke does not say that he came there by divine warning, but that after they had completed all the purification, they returned to Nazareth. What then can we say? Luke is describing the time before the journey down to Egypt when he says these things. For He would not have taken them down there before the purification, so that nothing would be done contrary to the law. Instead, he waited for her to be purified and to go to Nazareth, and then they went down to Egypt. Then, after their return, He tells them to go to Nazareth. But before this they were not warned by God to go there; rather, longing for their hometown, they did so on their own. Since they had gone up for no other reason but because of the census, and did not even have a place to stay, when they had finished what they came for, they went down to Nazareth.
Joseph therefore comes to Nazareth, partly to avoid the danger, partly also delighting to abide in his native place. To give him the more courage, he receives also an oracle from the angel touching this matter. Luke, however, does not say that he came there by Divine warning, but that when they had fulfilled all the purification, they returned to Nazareth. Luke 2:39 What then may one say? That Luke is giving an account of the time before the going down to Egypt, when he says these things. For He would not have brought them down there before the purification, in order that nothing should be done contrary to the law, but he waited for her to be purified, and to go to Nazareth, and that then they should go down to Egypt. Then, after their return, He bids them go to Nazareth. But before this they were not warned of God to go there, but yearning after their native place, they did so of their own accord. For since they had gone up for no other cause but on account of the taxing, and had not so much as a place where to stay, when they had fulfilled that for which they had come up, they went down to Nazareth.
We see here the reason why the angel also, putting their minds at ease about the future, brings them back to their home. And not even this was done simply, but he adds a prophecy to it: "That it might be fulfilled," he says, "which was spoken by the prophets, 'He shall be called a Nazarene.'" Matthew 2:23
6. We see here the cause why the angel also, putting them at ease for the future, restores them to their home. And not even this simply, but he adds to it a prophecy, That it might be fulfilled, says he, which was spoken by the prophets, He shall be called a Nazarene. Matthew 2:23
Which prophet said this? Don't be overly curious or anxious about it. Many of the prophetic writings have been lost, as one can see from the history of the Chronicles. Because the people were negligent and continually falling into ungodliness, they allowed some writings to perish, while they themselves burned up and destroyed others. Jeremiah mentions the latter fact, and the writer of the fourth book of Kings mentions the former, saying that after a long time the book of Deuteronomy was finally found, having been buried somewhere and lost. If they neglected their books this badly when there were no barbarians present, they did so even more when barbarians had invaded them. As for the fact that the prophet had foretold it, the apostles themselves in many places call Him a Nazarene.
And what manner of prophet said this? Be not curious, nor overbusy. For many of the prophetic writings have been lost; and this one may see from the history of the Chronicles. For being negligent, and continually falling into ungodliness, some they suffered to perish, others they themselves burnt up and cut to pieces. The latter fact Jeremiah relates; Jeremiah 36:23 the former, he who composed the fourth book of Kings, saying, that after a long time the book of Deuteronomy was hardly found, buried somewhere and lost. But if, when there was no barbarian there, they so betrayed their books, much more when the barbarians had overrun them. For as to the fact, that the prophet had foretold it, the apostles themselves in many places call Him a Nazarene.
Was this not, someone might ask, casting doubt on the prophecy about Bethlehem? Not at all. Rather, this very circumstance was certain to stir people up greatly and awaken them to search out what was said about Him. For instance, Nathanael began his inquiry about Him by asking, "Can anything good come out of Nazareth?" The place had little reputation—or rather, not just that place, but the entire region of Galilee. This is why the Pharisees said, "Search and see, for no prophet arises out of Galilee." Nevertheless, He is not ashamed to be called by that name, showing that He has no need of anything from human society. He also chooses His disciples from Galilee, everywhere removing excuses from those who are inclined to be lazy, and demonstrating that we have no need of external advantages if we practice virtue. For this reason He does not even choose a house for Himself. As He says, "The Son of Man has nowhere to lay His head." When Herod plots against Him, He flees. At His birth He is laid in a manger and stays in an inn, and He takes a mother of lowly status. He teaches us not to consider any such thing disgraceful, and from the very beginning tramples underfoot human pride, commanding us to devote ourselves to virtue alone.
Was not this then, one may say, casting a shade over the prophecy touching Bethlehem? By no means: rather this very fact was sure greatly to stir up men, and to awaken them to the search of what was said of Him. Thus, for example, Nathanael too enters on the inquiry concerning Him, saying, Can there any good thing come out of Nazareth? John 1:46 For the place was of little esteem; or rather not that place only, but also the whole district of Galilee. Therefore the Pharisees said, Search and look, for out of Galilee arises no prophet. Nevertheless, He is not ashamed to be named even from thence, signifying that He needs not ought of the things of men; and His disciples also He choses out of Galilee; everywhere cutting off the pretexts of them who are disposed to be remiss, and giving tokens that we have no need of outward things, if we practise virtue. For this cause He does not choose for Himself so much as a house; for the Son of Man, says He, has not where to lay His head; Matthew 8:20 and when Herod is plotting against Him, He flees, and at His birth is laid in a manger, and abides in an inn, and takes a mother of low estate; teaching us to think no such thing a disgrace, and from the first outset trampling under foot the haughtiness of man, and bidding us give ourselves up to virtue only.
For why do you take pride in your country, when I am commanding you to be a stranger to the whole world? (This is what He says.) When you have the opportunity to become such that the entire universe will not be worthy of you? These things are so utterly contemptible that they are not even considered worthy of any attention among the Greek philosophers, who call them Externals and assign them the lowest place.
7. For why do you pride yourself on your country, when I am commanding you to be a stranger to the whole world? (so He speaks); when you have leave to become such as that all the universe shall not be worthy of you? For these things are so utterly contemptible, that they are not thought worthy of any consideration even among the philosophers of the Greeks, but are called Externals, and occupy the lowest place.
But someone might say that Paul allows this, saying, "As touching the election, they are beloved for the fathers' sake." But tell me, when was he saying this, and what was he discussing, and to whom was he speaking? He was addressing Gentile believers who were boasting in their faith and exalting themselves over the Jews, thereby driving them further away. He was trying to deflate the pride of one group and to win over the other, stirring them up to a similar zeal. For when he speaks of those noble and great men, listen to what he says: "They that say these things, show plainly that they seek a country; and truly if they had been mindful of that from whence they came out, they might have had opportunity to have returned: but now they desire another, a better country." And again, "These all died in faith, not having obtained the promises, but having seen them afar off, and embraced them." And John also said to those who came to him, "Think not to say, We have Abraham to our father." And Paul again says, "For they are not all Israel, which are of Israel; neither they, which are the children of the flesh, are they the children of God." For tell me, what did the sons of Samuel gain from their father's nobility when they did not inherit their father's virtue? And what benefit did Moses' sons receive, since they did not imitate his perfection? Therefore they did not inherit his authority. Though they could claim him as their father, the leadership of the people passed to another—to the one who had become his son through virtue. And what harm did it do Timothy that his father was Greek? Or on the other hand, what benefit did Noah's son receive from his father's virtue when he became a slave instead of free? Do you see how little a father's nobility helps his children as an advocate? For the wickedness of Ham's character overcame the laws of nature and stripped him not only of the nobility he had through his father, but also of his freedom. And what about Esau? Was he not Isaac's son, and did he not have his father to support him? Yes, his father tried and wanted him to receive the blessings, and Esau himself did everything he was told for this purpose. Nevertheless, because he was worthless, none of these things benefited him. Though he was the firstborn and had his father on his side doing everything for this end, yet without God's favor he lost everything.
But yet Paul, one may say, allows them, saying on this wise, 'As touching the election, they are beloved for the fathers' sake.' But tell me, when, and of what things was he discoursing, and to whom? Why, to those of Gentile origin, who were puffing themselves up on their faith, and exalting themselves against the Jews, and so breaking them off the more: to quell the swelling pride of the one, and to win over the others, and thoroughly excite them to the same emulation. For when he is speaking of those noble and great men, hear how he says, They that say these things, show plainly that they seek a country; and truly if they had been mindful of that from whence they came out, they might have had opportunity to have returned: but now they desire another, a better country. Hebrews 11:14-15 And again, These all died in faith, not having obtained the promises, but having seen them afar off, and embraced them. And John too said to those that were coming to him, Think not to say, We have Abraham to our father. Matthew 3:9 And Paul again, For they are not all Israel, which are of Israel; neither they, which are the children of the flesh, are they the children of God. Romans 9:6-8 For what were the sons of Samuel advantaged, tell me, by their father's nobleness, when they were not heirs of their father's virtue? And what profit had Moses' sons, not having emulated his perfection? Therefore neither did they inherit the dominion; but while they enrolled him as their father, the rule of the people passed away to another, to him who had become his son in the way of virtue. And what harm was it to Timothy, that he was of a Greek father? Or what on the other hand again was Noah's son profited by the virtue of his father, when he became a slave instead of free? Do you see, how little the nobleness of a father avails his children in the way of advocacy? For the wickedness of Ham's disposition overcame the laws of nature, and cast him not only out of the nobility which he had in respect of his father, but also out of his free estate. And what of Esau? Was he not son of Isaac, and had he not his father to stand his friend? Yea, his father too endeavored and desired that he should partake of the blessings, and he himself for the sake of this did all that was commanded him. Nevertheless, because he was untoward, none of these things profited him; but although he was by birth first, and had his father on his side doing everything for this object, yet not having God with him, he lost all.
But why do I speak of men? The Jews were sons of God, and gained nothing by this high birth. Now if a man, having become a son of God but failing to show forth an excellence fitting for this noble birth, is even punished the more severely, why do you bring me the nobility of ancestors, whether remote or near? For not only under the old covenant, but even under the new, one may find this rule to have held. For "as many as received Him," it is said, "to them gave He power to become the sons of God" (John 1:12). And yet many of these children Paul has affirmed to be not at all profited by their father. "For if you be circumcised," he says, "Christ shall profit you nothing" (Galatians 5:2). And if Christ is no help to those who will not take heed to themselves, how shall a man stand up in their behalf?
But why do I speak of men? The Jews were sons of God, and gained nothing by this their high birth. Now if a man, having become a son of God, but failing to show forth an excellency meet for this noble birth, is even punished the more abundantly; why do you bring me forward the nobleness of ancestors remote or near? For not under the old covenant only, but even under the new, one may find this rule to have held. For as many as received Him, it is said to them gave He power to become the sons of God. John 1:12 And yet many of these children Paul has affirmed to be nothing profited by their father; For if you be circumcised, says he, Christ shall profit you nothing. Galatians 5:2 And if Christ be no help to those who will not take heed to themselves, how shall a man stand up in their behalf?
Let us not take pride in our high birth or wealth, but rather look down on those who do. And let us not be discouraged by poverty. Instead, let us seek the wealth that consists in good works; let us flee the poverty that causes people to remain in wickedness—the kind of poverty that affected that rich man. Because of it, he was truly poor, which is why he couldn't obtain even a drop of water, despite his many pleas. Yet who among us is so poor that they lack even enough water for comfort? No one. Even those suffering from extreme hunger can have the comfort of a drop of water—and not just a drop, but far more abundant refreshment. But not that rich man: he was poor to such a degree that he couldn't even relieve his poverty from any source, and what was even more painful was that he couldn't soothe it at all. So why do we chase after riches, since they don't bring us into heaven?
8. Let us not therefore pride ourselves either on high birth, or on wealth, but rather despise them who are so minded: neither let us be dejected at poverty. But let us seek that wealth, which consists in good works; let us flee that poverty, which causes men to be in wickedness, by reason of which also that rich man was poor; Luke 16:24 wherefore he had not at his command so much as a drop of water, and that, although he made much entreaty. Whereas, who can be so poor among us, as to want water enough even for comfort? There is none such. For even they that are pining with extreme hunger, may have the comfort of a drop of water; and not of a drop only, but of refreshment too far more abundant. Not so that rich man, but he was poor even to this degree: and what was yet more grievous, he could not so much as soothe his poverty from any source. Why then do we gape after riches, since they bring us not into Heaven?
Consider this: if any earthly king had declared, "It is impossible for a rich person to be distinguished at court or to enjoy any honor," wouldn't you all have thrown away your riches with contempt? So then, if earthly riches cast us out from such honor as exists in the palaces below, they deserve complete contempt. But when the King of Heaven is crying aloud day by day, saying, "It is hard for the rich to set foot on that sacred threshold," shouldn't we give up everything and withdraw from our possessions so that we may enter the kingdom with boldness? What consideration do we deserve if we take great pains to surround ourselves with the very things that obstruct our way there, and to hide them not only in chests but even in the earth, when we could entrust them to the guard of Heaven itself? Right now you are acting like a farmer who, having obtained wheat to sow in rich land, leaves the land alone and buries all the wheat in a pit, so that he neither enjoys it himself nor allows the wheat to come to anything, but lets it decay and waste. But what is their common excuse when we accuse them of these things? "It gives no little comfort," they say, "to know that everything is stored safely at home." Actually, not knowing that it is stored there would be a comfort. For even if you are not afraid of famine, other more grievous things must terrify you because of this store: deaths, wars, plots against you. And if a famine should ever strike, the people, driven by hunger, will take up weapons against your house. Or rather, in doing this, you are first bringing famine into our cities, and next you are creating for your own house this danger, more grievous than famine. I know of no one who has come to a quick end through famine, since there are actually many ways in many places to relieve that evil. But I can show many who have met their ruin because of possessions and riches and the pursuits connected with them—some secretly, some openly. The highways abound with many such instances, as do the courts of law and the marketplaces. But why speak of the highways, the courts of law, and the marketplaces? You can see even the sea filled with their blood. For this tyranny has prevailed not only over the land, it seems, but has also paraded across the ocean with great excess. One person makes a voyage for gold, another is stabbed for the same, and this same tyrannical power has made one a merchant and the other a murderer.
For tell me, if any king among those upon earth had said, It is impossible for him that is rich to be distinguished at court, or to enjoy any honor; would ye not have thrown away every one his riches with contempt? So then, if they cast us out from such honor as is in the palaces below, they shall be worthy of all contempt: but, when the King of Heaven is day by day crying aloud and saying, It is hard with them, to set foot on that sacred threshold; shall we not give up all, and withdraw from our possessions, that with boldness we may enter into the kingdom? And of what consideration are we worthy, who are at great pains to encompass ourselves with the things that obstruct our way there; and to hide them not only in chests, but even in the earth, when we might entrust them to the guard of the very Heavens? Since now surely you are doing the same, as if any husbandman, having gotten wheat wherewith to sow a rich land, was to leave the land alone, and bury all the wheat in a pit, so as neither to enjoy it himself, nor for the wheat to come to ought, but decay and waste. But what is their common plea, when we accuse them of these things? It gives no little comfort, say they, to know that all is laid up for us in safety at home. Nay, rather not to know of its being laid up is a comfort. For even if you are not afraid of famine, yet other more grievous things, on account of this store, must needs be a terror to you: deaths, wars, plots laid against you. And if a famine should ever befall us, the people again, constrained by the belly, takes weapon in hand against your house. Or rather, in so doing, you are first of all bringing famine into our cities, and next you are forming for your own house this gulf, more grievous than famine. For by stress of famine I know not any who have come to a speedy end; there being in fact many means in many quarters which may be devised to assuage that evil: but for possessions and riches, and the pursuits connected with them, I can show many to have come by their ruin, some in secret, some openly. And with many such instances the highways abound, with many the courts of law, and the market-places. But why speak I of the highways, the courts of law and the market-places? Why, the very sea you may behold filled with their blood. For not over the land only, as it seems, has this tyranny prevailed, but over the ocean also has walked in festal procession with great excess. And one makes a voyage for gold, another, again, is stabbed for the same; and the same tyrannical power has made one a merchant, the other a murderer.
What then can be less trustworthy than Mammon, seeing that for his sake one travels, and ventures, and is killed? But who, it is said, will pity a charmer that is bitten with a serpent? For we ought, knowing its cruel tyranny, to flee that slavery and destroy that grievous longing. But how, someone says, is this possible? By introducing another longing, the longing for Heaven. Since the one who desires the kingdom will laugh covetousness to scorn; the one who has become Christ's slave is no slave of mammon, but rather his master; for mammon is accustomed to follow the one who flees from him, and to flee from the one who pursues. He honors not so much the one who pursues him as the one who despises him; no one does he laugh to scorn so much as those who desire him; nor does he only laugh them to scorn, but wraps around them also innumerable bonds.
What then can be less trustworthy than Mammon, seeing that for his sake one travels, and ventures, and is slain? But who, it is said, will pity a charmer that is bitten with a serpent? Sirach 12:13 For we ought, knowing its cruel tyranny, to flee that slavery, and destroy that grievous longing. But how, says one, is this possible? By introducing another longing, the longing for Heaven. Since he that desires the kingdom will laugh covetousness to scorn; he that has become Christ's slave is no slave of mammon, but rather his lord; for him that flies from him, he is wont to follow, and to fly from him that pursues. He honors not so much his pursuer as his despiser; no one does he so laugh to scorn, as them that desire him; nor does he only laugh them to scorn, but wraps round them also innumerable bonds.
Let us then, even if belatedly, break free from these oppressive chains. Why enslave your rational soul to lifeless matter, the source of countless evils? But what absurdity this is! While we fight against it with words, it wages war against us through actions, dragging us around everywhere, treating us as slaves bought with money and deserving of the whip. What could be more shameful and degrading than this?
Be it ours then, however late, to loose these grievous chains. Why bring your reasonable soul into bondage to brute matter, to the mother of those untold evils? But, oh the absurdity! That while we are warring against it in words, it makes war with us by deeds, and leads and carries us everywhere about, insulting us as purchased with money, and meet for the lash; and what can be more disgraceful and dishonorable than this?
Again: if we don't overcome senseless material things, how will we gain the advantage over the incorporeal powers? If we don't despise worthless earth and lowly stones, how will we bring the principalities and authorities into subjection? How will we practice temperance? I mean, if silver dazzles and overpowers us, when will we be able to pass by a beautiful face? In fact, some people are so enslaved to this tyranny that they are somehow moved even by the mere sight of gold, and playfully say that the eyes themselves benefit from seeing a gold coin. But don't make such jokes, whoever you are, for nothing harms the eyes so much—both the bodily eyes and the eyes of the soul—as the lust for these things. For instance, it was this terrible longing that extinguished the lamps of those virgins and cast them out of the bridal chamber. This sight, which (as you said) does good to the eyes, prevented the wretched Judas from listening to the Lord's voice, but led him even to the noose, made him burst open in the middle, and after all that, led him on to hell.
Again: if we do not get the better of senseless forms of matter, how shall we have the advantage of the incorporeal powers? If we despise not vile earth and abject stones, how shall we bring into subjection the principalities and authorities? How shall we practise temperance? I mean, if silver dazzle and overpower us, when shall we be able to hurry by a fair face? For, in fact, some are so sold under this tyranny, as be moved somehow even at the mere show of the gold, and in playfulness to say, that the very eyes are the better for a gold coin coming in sight. But make not such jests, whoever you are; for nothing so injures the eyes, both those of the body and those of the soul, as the lust of these things. For instance; it was this grievous longing that put out the lamps of those virgins, and cast them out of the bride chamber. This sight, which (as you said) does good to the eyes, suffered not the wretched Judas to hearken unto the Lord's voice, but led him even to the halter, made him burst asunder in the midst; and, after all that, conducted him on to hell.
What then can be more lawless than this? What more horrible? I do not mean the ousia of riches, but the unseasonable and frantic desire for them. Why, it even drips human blood, and looks to murder, and is fiercer than any wild beast, tearing to pieces those who fall in its way. What is much worse, it does not even allow them to have any sense of being so mangled. For reason would expect that those who are so treated should stretch out their hands to those who pass by and call them to their assistance, but these are even thankful for such tearings of their flesh—than which what can be more wretched?
What then can be more lawless than this? What more horrible? I do not mean the substance of riches, but the unseasonable and frantic desire of them? Why, it even drops human gore, and looks murder, and is fiercer than any wild beast, tearing in pieces them that fall in its way, and what is much worse, it suffers them not even to have any sense of being so mangled. For reason would that those who are so treated should stretch forth their hand to them that pass by, and call them to their assistance, but these are even thankful for such rendings of their flesh, than which what can be more wretched?
Let us then, keeping all these things in mind, flee this incurable disease. Let us heal the wounds it has caused and remove ourselves from such a plague, so that both here we may live a secure and untroubled life and attain the future treasure. May God grant that we may all attain it, by the grace and love toward humanity of our Lord Jesus Christ, with whom to the Father together with the Holy Spirit be glory, might, honor, now and ever, and world without end. Amen.
Let us then, bearing in mind all these things, flee the incurable disease; let us heal the wounds it has made, and withdraw ourselves from such a pest: in order that both here we may live a secure and untroubled life, and attain to the future treasure; unto which God grant that we may all attain, by the grace and love towards man of our Lord Jesus Christ, with whom unto the Father together with the Holy Ghost be glory, might, honor, now and ever, and world without end. Amen.