Author: Mourad Takla

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.

Matthew 2:2.

Matt. II. 2.

And when they had come into the house, they saw the young child with Mary his mother.

And when they had come into the house, they saw the young Child with Mary His mother.

How then does Luke say that He was lying in the manger? Because at the birth she immediately laid Him there (for, as was likely, in that large gathering for the census, they could find no house; which Luke also indicates by saying, "Because there was no room," she laid Him there). But afterwards she picked Him up and held Him on her lap. For no sooner had she arrived at Bethlehem than she completed her labor, so that from this you may also learn the whole dispensation (oikonomia), and that these things did not happen at random or by chance, but that they all were being accomplished according to some divine foreknowledge and prophetic plan.

How then says Luke, that He was lying in the manger? Because at the birth indeed she presently laid Him there (for, as was not unlikely, in that large assemblage for the taxing, they could find no house; which Luke also signifies, by saying, Because there was no room, she laid Him there); but afterwards she took Him up, and held Him on her knees. For no sooner was she arrived at Bethlehem than she brought her pangs to an end, that you may thence also learn the whole dispensation, and that these things were not done at random, or by chance, but that they all were in course of accomplishment, according to some Divine foreknowledge, and prophetic order.

But what made them worship? The Virgin was not distinguished, the house was not remarkable, and nothing else they saw was likely to amaze or attract them. Yet they not only worshiped but also opened their treasures and offered gifts—gifts not as to a man, but as to God. The frankincense and myrrh were a symbol of this. So what motivated them? The same thing that moved them to leave home and travel such a long journey: both the star and the illumination God worked in their minds, guiding them gradually toward more perfect knowledge. Surely, if this had not been the case, with everything visible being ordinary, they would not have shown such great honor. Therefore none of the outward circumstances was impressive in that situation—it was a manger, a shed, and a mother in humble circumstances—to display clearly before your eyes the love of wisdom of those wise men, and to prove to you that they approached Him not as a mere man, but as a God and Benefactor. For this reason they were not put off by anything they saw outwardly, but even worshiped and brought gifts—gifts that were not only free from Jewish materialism, in that they did not sacrifice sheep and calves, but also came close to the self-offering of the Church, for what they offered to Him was knowledge and obedience and love.

But what was it that induced them to worship? For neither was the Virgin conspicuous, nor the house distinguished, nor was any other of the things which they saw apt to amaze or attract them. Yet they not only worship, but also open their treasures, and offer gifts; and gifts, not as to a man, but as to God. For the frankincense and the myrrh were a symbol of this. What then was their inducement? That which wrought upon them to set out from home and to come so long a journey; and this was both the star, and the illumination wrought of God in their mind, guiding them little by little to the more perfect knowledge. For, surely, had it not been so, all that was in sight being ordinary, they would not have shown so great honor. Therefore none of the outward circumstances was great in that instance, but it was a manger, and a shed, and a mother in poor estate; to set before your eyes, naked and bare, those wise men's love of wisdom, and to prove to you, that not as mere man they approached Him, but as a God, and Benefactor. Wherefore neither were they offended by ought of what they saw outwardly, but even worshipped, and brought gifts; gifts not only free from Judaical grossness, in that they sacrificed not sheep and calves, but also coming near to the self-devotion of the Church, for it was knowledge and obedience and love that they offered unto Him.

And being warned by God in a dream not to return to Herod, they departed to their own country by another route.

And being warned of God in a dream that they should not return unto Herod, they departed into their own country another way. Matthew 2:12

Notice from this their faith—how they were not offended but remained teachable and thoughtful. They were not troubled, nor did they argue with themselves, saying, "Yet if this Child is great and has any power, what need is there of flight and a secret escape? And why is it that when we have come openly and boldly, and have stood against such a great people and against a king's fury, the angel sends us out of the city like runaways and fugitives?" But they said or thought none of these things. For this above all belongs to faith: not to demand an explanation of what is commanded, but simply to obey the orders given to us.

See from this also their faith, how they were not offended, but are docile, and considerate; neither are they troubled, nor reason with themselves, saying, And yet, if this Child be great, and has any might, what need of flight, and of a clandestine retreat? And wherefore can it be, that when we have come openly and with boldness, and have stood against so great a people, and against a king's madness, the angel sends us out of the city as runaways and fugitives? But none of these things did they either say or think. For this most especially belongs to faith, not to seek an account of what is enjoined, but merely to obey the commandments laid upon us.

And when they had left, look—an angel appears to Joseph in a dream, saying, "Get up and take the young Child and His mother, and flee into Egypt." Matthew 2:13

2. And when they were departed, behold, an angel appears to Joseph in a dream, saying, Arise, and take the young Child and His mother, and flee into Egypt. Matthew 2:13

There is something here worth examining, both concerning the magi and concerning the Child. Even if they were not troubled but received everything with faith, it is still worthy of our investigation why they and the young Child are not preserved by remaining there. Instead, the magi go as fugitives into Persia, while He goes with His mother into Egypt. But what should have happened instead? Should He have fallen into the hands of Herod, and having fallen, not have been killed? No, because then He would not have been thought to have taken flesh upon Himself; the greatness of the Economy would not have been believed.

There is something here worth inquiring into, both touching the magi, and touching the Child; for if even they were not troubled, but received all with faith, it is worthy of examination on our part, why they and the young Child are not preserved, continuing there, but they as fugitives go into Persia, He with His mother into Egypt. But what? Should He have fallen into the hands of Herod, and having fallen, not have been cut off? Nay, He would not have been thought to have taken flesh upon Him; the greatness of the Economy would not have been believed.

If people have dared to claim that His taking on human flesh is a fiction even while these events are happening and many circumstances are being arranged mysteriously in a human manner, to what degree of impiety would they have fallen if He had done everything in a way befitting His Godhead and according to His own power?

For if, while these things are taking place, and many circumstances are being ordered mysteriously after the manner of men, some have dared to say that His assumption of our flesh is a fable; in what degree of impiety would they not have been wrecked had He done all in a manner becoming His Godhead, and according to His own power?

Concerning the wise men, He sends them away quickly, both commissioning them as teachers to the land of Persia and at the same time stopping the king's madness, so that he might learn he was attempting impossible things and might put out his anger and give up this useless effort. For it is worthy of His power not only to defeat His enemies openly but also to deceive them with ease. He did this same thing to the Egyptians in the case of the Jews. Though He had the power to transfer their wealth openly into the hands of the Hebrews, He told them to do it secretly and with cunning. This, no less than the other miracles, made Him frightening to His enemies. At least the people of Ashdod and all the others, when they had captured the ark and been struck down, afterward warned their countrymen not to fight or set themselves against Him. Along with the other miracles, they brought this one forward, saying, "Why harden your hearts as Egypt and Pharaoh hardened theirs? When He had mocked them, did He not then send out His people, and they departed?" They said this because they considered this latest sign no less effective than those other signs done openly in demonstrating His power and greatness. The same thing happened on this occasion too—something sufficient to astonish the tyrant. Consider what Herod must have felt, and how his very breath must have stopped when he was deceived by the wise men and laughed at in this way. What if he did not become better? It is not the fault of the one who arranged all this so wonderfully, but rather the fault of Herod's excessive madness, refusing to yield even to those things that had the power to persuade him and turn him away from his wickedness. Instead, he went on still further, receiving an even sharper punishment for such great foolishness.

As to the wise men, He sends them off quickly, at once both commissioning them as teachers to the land of the Persians, and at the same time intercepting the madness of the king, that he might learn that he was attempting things impossible, and might quench his wrath, and desist from this his vain labor. For not alone openly to subdue His enemies, but also to deceive them with ease, is worthy of His power. Thus, for example, He deceived the Egyptians also in the case of the Jews, and having power to transfer their wealth openly into the hands of the Hebrews, He bids them do this secretly and with craft; and this surely, not less than the other miracles, made Him an object of terror to His enemies. At least, they of Ascalon, and all the rest, when they had taken the ark, and being smitten, did after that devise their countrymen not to fight, nor to set themselves against Him, with the other miracles brought this also forward, saying, Wherefore harden ye your hearts, as Egypt and Pharaoh hardened? When He had mocked them, did He not after that send forth His people, and they departed? Now this they said, as accounting this fresh one not inferior to those other signs that had been done openly, towards the demonstration of His power, and of His greatness. And the like ensued on this occasion too; a thing sufficient to astonish the tyrant. For consider what it was natural for Herod to feel, and how his very breath would be stopped, deceived as he was by the wise men, and thus laughed to scorn. For what, if he did not become better? It is not His fault, who marvellously ordered all this, but it is the excess of Herod's madness, not yielding even to those things which had virtue to have persuaded him, and deterred him from his wickedness, but going on still further, to receive a yet sharper punishment for folly so great.

But why, someone might ask, is the young Child sent into Egypt? First, the evangelist himself has mentioned the reason, saying, "That it might be fulfilled, Out of Egypt have I called my Son." At the same time, from that point forward, the beginnings of good hope were proclaimed to the world. That is, since Babylon and Egypt were, more than anywhere else on earth, consumed with the flame of ungodliness, He was signifying from the very beginning that He intends to correct and restore both. By doing this, He was leading people to expect His blessings for the whole world as well. To the one He sent the wise men, and the other He Himself visited with His mother.

3. But wherefore, it may be said, is the young Child sent into Egypt? In the first place, the evangelist himself has mentioned the cause, saying, That it might be fulfilled, Out of Egypt have I called my Son. And at the same time beginnings of fair hopes were thenceforth proclaimed before to the world. That is, since Babylon and Egypt, most in the whole earth, were burnt up with the flame of ungodliness, He, signifying from the first that He means to correct and amend both, and inducing men hereby to expect His bounties in regard of the whole world likewise, sent to the one the wise men, the other He Himself visited with His mother.

And besides what I have already said, there is another lesson we can learn from this that significantly contributes to true self-discipline in us. What kind of lesson is it? To expect from the very beginning that we will face temptations and plots. See, for example, how this was the case right from Christ's birth. Notice at His birth: first a tyrant raging, then a flight taking place, and departure beyond the border. And though guilty of no crime, His mother is exiled into the land of barbarians. The purpose is this: when you hear these things—supposing you were considered worthy to serve in some spiritual ministry, and then find yourself suffering terrible troubles and enduring countless dangers—you should not be greatly distressed or say, "What is happening? Surely I ought to be crowned and celebrated, and be glorious and illustrious for fulfilling the Lord's commandment." Rather, having this example before you, you should bear all things nobly, knowing that this is especially the pattern of all spiritual matters: to have trials and temptations accompanying them at every turn. See how this applies not only to the mother of the young Child, but also to those foreigners, since they for their part withdrew secretly in the condition of fugitives. And she again, who had never crossed the threshold of her house, is commanded to undergo such a long and difficult journey because of this wonderful birth and her spiritual labor.

And besides what I have said, there is another lesson also, which we are hereby taught, tending not slightly to true self-command in us. Of what kind then is it? To look from the beginning for temptations and plots. See, for instance, how this was the case even at once from His swaddling clothes. Thus you see at His birth, first a tyrant raging, then flight ensuing, and departure beyond the border; and for no crime His mother is exiled into the land of the barbarians: that you, hearing these things (supposing you thought worthy to minister to any spiritual matter, and then to see yourself suffering incurable ills, and enduring countless dangers), should not be greatly troubled, nor say, What can this be? Yet surely I ought to be crowned and celebrated, and be glorious and illustrious for fulfilling the Lord's commandment: but that having this example, you might bear all things nobly, knowing that this especially is the order of all things spiritual, to have everywhere temptations in the same lot with them. See at least how this is the case not only with regard to the mother of the young Child, but also of those barbarians; since they for their part retire secretly in the condition of fugitives; and she again, who had never passed over the threshold of her house, is commanded to undergo so long a journey of affliction, on account of this wonderful birth, and her spiritual travail.

And look at this wonder again. Palestine plots against Him, and Egypt receives and preserves Him who is the target of these plots. For it seems that types occurred not only in the case of the patriarch's sons, but also in our Lord's own case. In many instances, we can be sure, His actions at that time were prophetic declarations of what would happen afterward—for example, in the matter of the donkey and the colt.

And behold a wonder again. Palestine plots, and Egypt receives and preserves Him that is the object of the plots. For, as it appears, not only in the instance of the sons of the patriarch did types take place, but also in our Lord's own case. In many instances, we are sure, His doings at that time were prophetic declarations of what was to happen afterwards; as, for example, in the matter of the ass and the colt.

Now after the angel appeared in this way, he does not speak with Mary, but with Joseph. And what does he say? "Arise, and take the young Child and His mother." Here, he no longer says "your wife," but "His mother." For after the birth had taken place, the suspicion was removed, and the husband was reassured, from that point forward the angel speaks openly, calling neither the child nor the wife his own. Instead, he says "take the young Child and His mother, and flee into Egypt." He also mentions the reason for the flight: "For Herod," he says, "will seek the young Child's life."

4. Now the angel having thus appeared, talks not with Mary, but with Joseph; and what says he? Arise, and take the young Child and His mother. Here, he says not any more, your wife, but His mother. For after that the birth had taken place, and the suspicion was done away, and the husband appeased, thenceforth the angel talks openly, calling neither child nor wife his, but take the young Child and His mother, and flee into Egypt; and he mentions the cause of the flight: For Herod, says he, will seek the young Child's life.

Joseph, when he heard these things, was not offended, nor did he say, "This is hard to understand: Didn't you just say that He would save His people? And now He cannot even save Himself, but we must flee and go far from home and be away for a long time. The facts contradict the promise." No, he said none of these things (for the man was faithful). Nor was he anxious about the time of his return, even though the angel had left it indefinite, saying: "Stay there until I tell you." But nevertheless, he did not even flinch at this, but submitted and obeyed, undergoing all the trials with joy.

Joseph, when he had heard these things, was not offended, nether did he say, The thing is hard to understand: Did you not say just now, that He should save His people?' and now He saves not even Himself: but we must fly, and go far from home, and be a long time away: the facts are contrary to the promise. Nay, none of these things does he say (for the man was faithful): neither is he curious about the time of his return; and this though the angel had put it indefinitely thus: Be there until I tell you. But nevertheless, not even at this did he shudder, but submits and obeys, undergoing all the trials with joy.

And this is because God, who is full of love for humanity, mixed pleasant things in with these hardships. This is indeed his way with all the saints—he makes neither their dangers nor their relief continuous, but weaves the life of all righteous people out of both. This is exactly what he did here as well. Consider: Joseph saw the Virgin pregnant, which threw him into distress and extreme trouble, since he suspected the girl of adultery. But immediately the angel was there to remove his suspicion and take away his fears. And when he saw the young child born, he experienced the greatest joy. Again, serious danger followed this joy—the city was troubled and the king in his madness was searching for the one who had been born. But this trouble was again followed by another joy: the star and the worship of the wise men. Again, after this pleasure came fear and danger, for Herod, scripture says, is seeking the young child's life, and he must flee and withdraw himself as any mortal might, since the time for working miracles was not yet appropriate. For if he had performed wonders from earliest infancy, he would not have been considered a man.

And this because God, who is full of love to man, did with these hardships mingle things pleasant also; which indeed is His way with regard to all the saints, making neither their dangers nor their refreshment continual, but weaving the life of all righteous men, out of both the one and the other. This very thing He did here also: for consider, Joseph saw the Virgin with child; this cast him into agitation and the utmost trouble, for he was suspecting the damsel of adultery. But straightway the angel was at hand to do away his suspicion, and remove his fears; and seeing the young child born, he reaped the greatest joy. Again, this joy no trifling danger succeeds, the city being troubled, and the king in his madness seeking after Him that was born. But this trouble was again succeeded by another joy; the star, and the adoration of the wise men. Again, after this pleasure, fear and danger; For Herod, says he, is seeking the young Child's life, and He must needs fly and withdraw Himself as any mortal might: the working of miracles not being seasonable as yet. For if from His earliest infancy He had shown forth wonders, He would not have been accounted a Man.

Because of this, I should add, a temple is not constructed all at once; rather, a normal conception takes place, a period of nine months passes, there are birth pangs, a delivery, nursing, silence for such a long time, and He awaits the age appropriate to manhood—so that by all these means acceptance might be gained for the mystery of His Economy.

Because of this, let me add, neither is a temple framed at once; but a regular conception takes place, and a time of nine months, and pangs, and a delivery, and giving suck, and silence for so long a space, and He awaits the age proper to manhood; that by all means acceptance might be won for the mystery of His Economy.

But someone might ask, why then were even these signs performed at the beginning? They were done for His mother's sake, for Joseph's sake, for Simeon's sake (who was soon to depart), for the shepherds' sake, for the wise men's sake, and for the Jews' sake. If the Jews had been willing to pay careful attention to what was happening, they too would have gained no small benefit from this event in relation to what was to come.

But wherefore then, one may say, were even these signs wrought at the beginning? For His mother's sake; for the sake of Joseph and of Simeon, who was presently to depart; for the sake of the shepherds and of the wise men; for the sake of the Jews. Since they, had they been willing to mind diligently what was taking place, would from this event also have reaped no small advantage in regard of what was to come.

But if the prophets don't mention what relates to the wise men, don't be troubled. They neither foretold everything, nor were they silent about everything. For just as seeing those things come to pass without any warning would naturally cause much astonishment and trouble, so also to have been informed of everything would incline the hearer to become drowsy, and would have left nothing for the evangelists to add.

But if the prophets do not mention what relates to the wise men, be not troubled; for they neither foretold all things, nor were they silent touching all. For as without any warning to see those things coming to pass, would naturally occasion much astonishment and trouble; so also to have been informed of all would dispose the hearer to sleep, and would have left nothing for the evangelists to add.

And if the Jews should raise a question about the prophecy and say that the words "Out of Egypt have I called my Son" were spoken concerning themselves, we would tell them this: It is a law of prophecy that in many cases much of what is spoken about one group of people is actually fulfilled in another. An example of this is what was said about Simeon and Levi: "I will divide them," He says, "in Jacob, and scatter them in Israel." Yet this did not come to pass in them personally, but in their descendants. And Noah's statement about Canaan came to pass in the Gibeonites, who were Canaan's descendants. And you can see that the same thing happened concerning Jacob, for those blessings that say "Be lord over your brother" and "let your father's sons worship you" were not accomplished in him personally (how could they be, when he was in fear and trembling and worshiped his brother over and over again?), but they were accomplished in his offspring. The very same thing can be said in this case as well. For which may be called the truer son of God: the one who worships a calf and is joined to Baalpeor and sacrifices his sons to demons, or He who is a Son by physis and honors Him who begot Him? So unless this man had come, the prophecy would not have received its proper fulfillment. It is also worth observing that the evangelist suggests the same thing by the phrase "that it might be fulfilled," implying that it would not have been fulfilled unless He had come.

5. And if the Jews should raise a question touching the prophecy, and say, that the words, Out of Egypt have I called my Son, were uttered concerning themselves; we would tell them, This is a law of prophecy, that in many cases much that is spoken of one set of persons is fulfilled in another; of which kind is that which is said touching Simeon and Levi, I will divide them, says He, in Jacob, and scatter them in Israel. Genesis 49:7 And yet not in themselves did this come to pass, but in their descendants; and Noah's saying again about Canaan, came to pass in the Gibeonites, Canaan's descendants. And that concerning Jacob one may see to have so come to pass; for those blessings which say, Be lord over your brother, and let your father's sons worship you, Genesis 27:19 had no accomplishment in himself (how could they, he being in fear and trembling, and worshipping his brother over and over again? Genesis 33:3), but in his offspring they had. The very same may be said in this case also. For which may be called the truer son of God, he that worships a calf, and is joined to Baalpeor and sacrifices his sons to devils? Or He that is a Son by nature, and honors Him that begot Him? So that, except this man had come, the prophecy would not have received, its due fulfillment. It is worth observing, too, that the evangelist intimates the same by the phrase, that it might be fulfilled; implying that it would not have been fulfilled, unless He had come.

And this brings no small glory and distinction to the Virgin: the very thing that was the whole people's special source of praise, she also would now have as her own. I mean that whereas they were proud of their coming up from Egypt and used to boast of it (which the prophet was also hinting at when he said, Have I not brought up the strangers from Cappadocia, and the Assyrians from the pit), He makes this distinction belong to the Virgin as well.

And this makes the Virgin also in no common degree glorious and distinguished; that the very thing which was the whole people's special endowment in the way of praise, she also might thenceforth have for her own. I mean, that whereas they were proud of their coming up from Egypt, and used to boast of it (which indeed the prophet also was hinting at, when he said, Have I not brought up the strangers from Cappadocia, and the Assyrians from the pit), He makes this pre-eminence belong to the Virgin likewise.

Rather, both the people and the patriarch, by going down to Egypt and coming up from there, were together completing the type of this His return. Just as they went down to avoid death by famine, so He went down to avoid death by conspiracy. But whereas they were delivered from the famine for a time when they arrived, this man, when He had gone down, sanctified the whole land by setting His foot on it.

Rather, however, both the people and the patriarch, going down there, and coming up thence, were together completing the type of this His return. Thus, as they went down to avoid death by famine, so He death by conspiracy. But whereas they on their arrival were for the time delivered from the famine, this man, when He had gone down, sanctified the whole land, by setting His foot thereon.

At least we can observe how, in the midst of His humiliations, the signs of His Godhead are revealed. Thus, first of all, when the angel said "Flee into Egypt," he did not promise to travel with them, either as they went down or when they returned. This indicated that they had a great fellow-traveler: the Child who had been born. He was such a one that He actually changed all things immediately upon His appearing, and worked so that His enemies would serve in many ways this Economy. Thus the magi and barbarians, leaving behind their fathers' superstition, came to worship. Thus Augustus served the birth at Bethlehem through the decree for the census. Egypt received and preserved Him when He was driven from His home and plotted against, and obtained a kind of first step toward her union with Him. So when in later times she would hear Him preached by the apostles, she could at least boast of this: that she had received Him first. And yet this privilege belonged to Palestine alone, but the second proved more fervent than the first.

At least it is observable how, in the midst of His humiliations, the tokens of His Godhead are disclosed. Thus, first of all, the angel saying, Flee into Egypt, did not promise to journey with them, either in their descent or return; intimating that they have a great fellow-traveller, the Child that had been born; such an one as actually changed all things immediately on His appearing, and wrought so that His enemies should minister in many ways to this Economy. Thus magi and barbarians, leaving the superstition of their fathers, have come to worship: thus Augustus ministers to the birth at Bethlehem by the decree for the taxing; Egypt receives and preserves Him, driven from His home, and plotted against, and obtains a sort of first impulse towards her union unto Him; so that when in after-time she should hear Him preached by the apostles, she might have this at least to glory of, as having received Him first. And yet this privilege did belong unto Palestine alone; but the second proved more fervent than the first.

And now, if you were to come to the Egyptian desert, you would see this desert become better than any paradise. You would see ten thousand choirs of angels in human form, nations of martyrs, and companies of virgins. You would see all the devil's tyranny put down, while Christ's kingdom shines forth in its brightness. And the mother of poets, wise men, and magicians—these were just inventions of foolish old women—but the real philosophy, worthy of heaven, is this which was declared to them by the fishermen. And for this very reason, together with their great exactness in doctrine, they also exhibit extreme seriousness in their way of life. For when they have stripped themselves of all they have and are crucified to the whole world, they press on even further, using the labor of their bodies to nourish those who are in need. For they do not think it right to be idle during the day just because they fast and keep watch. Instead, they spend their nights in holy hymns and vigils, and their days in prayers, while at the same time laboring with their own hands, imitating the zeal of the apostle. For if he, when the whole world was looking to him, still occupied a workshop and practiced a craft for the sake of nourishing those in need—and being thus employed did not even sleep at night—how much more, they say, is it fitting that we, who have taken up our dwelling in the wilderness and have nothing to do with the turmoil in the cities, should use the leisure of our quiet for spiritual labors!

6. And now, should you come unto the desert of Egypt, you will see this desert become better than any paradise, and ten thousand choirs of angels in human forms, and nations of martyrs, and companies of virgins, and all the devil's tyranny put down, while Christ's kingdom shines forth in its brightness. And the mother of poets, and wise men, and magicians, were but inventions of sottish old women, but the real philosophy, and worthy of heaven, is this, which was declared unto them by the fishermen. And for this very cause, together with their so great exactness in doctrine, they exhibit also by their life that extreme seriousness. For when they have stripped themselves of all that they have, and are crucified to the whole world, they urge their course on again yet farther, using the labor of their body for the nourishment of them that be in need. For neither, because they fast and watch, do they think it meet to be idle by day; but their nights they spend in the holy hymns and in vigils, and their days in prayers, and at the same time in laboring with their own hands imitating the zeal of the apostle. For if he when the whole world was looking unto him for the sake of nourishing them that were in need, both occupied a workshop, and practised a craft, and being thus employed did not so much as sleep by night; how much more, say they, is it meet that we, who have taken up our abode in the wilderness, and have nothing to do with the turmoils in the cities, should use the leisure of our quiet for spiritual labors!

Let us all be ashamed—both the rich and the poor among us—when those who have nothing at all except a body and hands force their way forward and eagerly strive to find from there a supply for the poor, while we, having endless stores within our reach, do not even touch what we have in excess for these purposes. What kind of defense will we have then, I ask you? And what sort of excuse?

Let us then be ashamed all of us, both they that are rich, and they that are poor, when those having nothing at all but a body only and hands, force their way on and strive eagerly to find thence a supply for the poor; while we, having endless stores within, touch not even our superfluities for these objects. What kind of plea shall we have then, I pray you? And what sort of excuse?

Now consider further how in the past these Egyptians were both greedy and gluttonous, along with their other vices. For there were the flesh-pots that the Jews remembered; there was the great tyranny of the belly. Nevertheless, having a willing mind, they changed, and having caught fire from Christ, they set off at once on their voyage toward heaven. And though more passionate than the rest of mankind and more headstrong, both in anger and in bodily pleasures, they imitate the incorporeal powers in meekness and in the rest of that freedom from passions which belongs to self-denial.

Yet further consider, how of old these Egyptians were both avaricious, and gluttonous, together with their other vices. For there were the flesh-pots Exodus 16:3 which the Jews remember; there, the great tyranny of the belly. Nevertheless, having a willing mind, they changed: and having caught fire from Christ, they set off at once on their voyage towards heaven; and though more ardent than the rest of mankind, and more headstrong, both in anger, and in bodily pleasures, they imitate the incorporeal powers in meekness, and in the rest of that freedom from passions which pertains unto self-denial.

If anyone has been to the countryside, he knows what I am saying. But if he has never entered those monastic dwellings, let him remember the man who even until now is on everyone's lips—the man whom Egypt produced after the apostles—the blessed and great Antony. And let him consider this: This man, too, was born in the same country as Pharaoh, yet he was not harmed by that fact. Instead, he received a divine vision and lived the kind of life that the laws of Christ require. Anyone can know this perfectly when he has read the book that contains the history of that man's life. In it he will also find much prophecy. I am referring to his prediction about those infected with the errors of Arius, and his statement about the harm that would come from them. God had shown these things to him even then and sketched out before his eyes everything that was coming. This especially demonstrates the truth that no person belonging to the heresies outside the Church has such a man to point to. But rather than depend on us for this information, look carefully at what is written in that book, and you will learn everything precisely, and from it be instructed in much self-discipline.

7. Now if any man has been in the country, he knows what I say. But if he have never entered those tabernacles, let him call to mind him who even until now is in the mouths of all men — him whom, after the apostles, Egypt brought forth — the blessed and great Antony; and let him put it to himself, This man, too, was born in the same country with Pharaoh; nevertheless he was not thereby damaged, but both had a divine vision vouchsafed him, and showed forth such a life as the laws of Christ require. And this any man shall know perfectly, when he has read the book that contains the history of that man's life; in which also he will perceive much prophecy. I allude to his prediction about those infected with the errors of Arius, and his statement of the mischief that would arise from them; God even then having shown them to him, and sketched out before his eyes all that was coming. A thing which most especially (among the rest) serves to demonstrate the truth, that no person, belonging to the heresies without, has such a man to mention. But, not to depend on us for this information, look earnestly into what is written in that book, and you will learn all exactly, and thence be instructed in much self-denial.

I offer this advice: we should not just read what is written there, but also imitate it, and make no excuse based on place, education, or our ancestors' wickedness. For if we pay attention to ourselves, none of these things will hinder us, since even Abraham had an ungodly father (Joshua 24:2), but he did not inherit his wickedness; and Hezekiah had Ahaz as his father, yet he still became dear to God. Joseph, too, while in the midst of Egypt, adorned himself with the crowns of temperance; and the Three Children, no less in the midst of Babylon and the palace, when a lavish table was set before them, showed the highest self-denial; and Moses also in Egypt, and Paul in the whole world—but nothing was a hindrance to any of these in the race of virtue.

And this advice I give, that we not merely peruse what is written there, but that we also emulate it, and make neither place, nor education, nor forefathers' wickedness an excuse. For if we will take heed to ourselves, none of these things shall be an hindrance to us, since even Abraham had an ungodly father, Joshua 24:2 but he inherited not his wickedness; and Hezekiah, Ahaz: yet nevertheless he became dear to God. And Joseph too when in the midst of Egypt, adorned himself with the crowns of temperance; and the Three Children no less in the midst of Babylon, and of the palace, when a table like those at Sybaris was set before them, showed the highest self-denial; and Moses also in Egypt, and Paul in the whole world; but nothing was to any one of these an hindrance in the race of virtue.

So let us keep all these things in mind, set aside our unnecessary arguments and excuses, and devote ourselves to the hard work that virtue demands. If we do this, we will draw more favor from God to ourselves, persuade Him to help us in our struggles, and obtain the eternal blessings. May God grant that we all attain these blessings, through the grace and love for humanity of our Lord Jesus Christ, to whom be glory and victory forever and ever. Amen.

Let us then, bearing in mind all these things, put out of the way these our superfluous pleas and excuses, and apply ourselves to those toils which the cause of virtue requires. For thus shall we both attract to ourselves more favor from God, and persuade Him to assist us in our struggles, and we shall obtain the eternal blessings; unto which God grant that we may all attain, by the grace and love towards man of our Lord Jesus Christ, to whom be glory and victory for ever and ever. Amen.

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.

I notice you've provided a reference "Matthew 2:1-2" but no actual paragraph text to rewrite.

Could you please provide the paragraph from the patristic text that you'd like me to rewrite in clear, modern English? Once you share the actual text, I'll be happy to simplify it while preserving all the transliterated Greek technical terms and maintaining theological precision.

Matthew 2:1-2.

When Jesus was born in Bethlehem of Judea during the reign of King Herod, wise men from the east arrived in Jerusalem. They asked, "Where is the one who has been born King of the Jews? We saw his star when it rose in the east and have come to worship him."

When Jesus was born in Bethlehem of Judæa in the days of Herod the king, behold, there came wise men from the east to Jerusalem, saying, Where is He that is born King of the Jews? For we have seen His star in the east, and have come to worship Him.

We need to be very alert and pray earnestly so that we can understand the passage we're looking at now, and learn who these wise men were, where they came from, how they got there, what persuaded them to come, and what the star was. Or better yet, if you're willing, let's first consider what those who oppose the truth say. The devil has stirred them up so forcefully that they try to use even this passage as a weapon against the truth.

We have need of much wakefulness, and many prayers, that we may arrive at the interpretation of the passage now before us, and that we may learn who these wise men were, and whence they came, and how; and at whose persuasion, and what was the star. Or rather, if you will, let us first bring forward what the enemies of the truth say. Because the devil has blown upon them with so violent a blast, as even from this passage try to arm them against the words of truth.

What do they claim, then? Look, they say, even when Christ was born a star appeared, which is a sign that astrology can be trusted. But if that's the case, if His birth happened according to that law, how did He abolish astrology, destroy fate, silence demons, drive out error, and overturn all such sorcery?

What then do they allege? Behold, say they, even when Christ was born a star appeared; which is a sign that astrology may be depended on. How then, if He had His birth according to that law, did He put down astrology, and take away fate, and stop the mouths of demons, and cast out error, and overthrow all such sorcery?

And what did the wise men actually learn from the star itself? That He was King of the Jews? Yet He was not king of this earthly kingdom, just as He told Pilate, "My kingdom is not of this world." In any case, He made no such display, for He had neither guards armed with spears or shields, nor horses, nor chariots drawn by mules, nor anything else of that sort around Him. Instead, He lived a life of lowliness and poverty, accompanied by twelve men of humble station.

And what moreover do the wise men learn from the star of itself? That He was King of the Jews? And yet He was not king of this kingdom; even as He said also to Pilate, My kingdom is not of this world. At any rate He made no display of this kind, for He had neither guards armed with spear or shield, nor horses, nor chariots of mules, nor any other such thing around Him; but He followed this life of meanness and poverty, carrying about with Him twelve men of mean estate.

And even if they knew Him to be a king, why did they come? This is surely not the purpose of astrology—to learn from the stars who has been born. Rather, astrology claims to predict what will happen to people based on the hour when they are born. But these wise men were not present with the mother during labor, nor did they know the exact time when He was born. They did not begin at that moment to calculate from the movement of the stars what would happen. Instead, they had seen a star appear in their own country long before, and then they came to see the one who had been born.

And even if they knew Him to be a king, for what intent are they come? For surely this is not the business of astrology, to know from the stars who are born, but from the hour when men are born to predict what shall befall them: so it is said. But these were neither present with the mother in her pangs, nor did they know the time when He was born, neither did they, beginning at that moment, from the motion of the stars compute what was to happen: but conversely, having a long time before seen a star appear in their own country, they come to see Him that was born.

Which circumstance by itself would create an even greater difficulty than the former. For what reason led them to do this, or the hope of what benefits, to worship someone who was king so far away? Why, even if He had been going to reign over themselves, most certainly the circumstance still wouldn't be capable of a reasonable explanation. To be sure, if He had been born in royal courts, and with His father—himself a king—present beside Him, anyone would naturally say that they, from a desire to curry favor with the father, had worshipped the child that was born, and in this way were securing for themselves in advance much ground for future patronage. But now when they did not even expect Him to be their own king, but the king of a foreign nation, far distant from their country, and not yet seeing Him grown to manhood—why do they set out on so long a journey, and offer gifts, especially when dangers were certain to surround their whole undertaking? For both Herod, when he heard it, was extremely troubled, and the whole people was confused when told of these things by them.

Which circumstance in itself would afford a still greater difficulty even than the former. For what reason induced them, or the hope of what benefits, to worship one who was king so far off? Why, had He been to reign over themselves, most assuredly not even so would the circumstance be capable of a reasonable account. To be sure, if He had been born in royal courts, and with His father, himself a king, present by Him, any one would naturally say, that they, from a wish to pay court to the father, had worshipped the child that was born, and in this way were laying up for themselves beforehand much ground of patronage. But now when they did not so much as expect Him to be their own king, but of a strange nation, far distant from their country, neither seeing Him as yet grown to manhood; wherefore do they set forth on so long a journey, and offer gifts, and this when dangers were sure to beset their whole proceeding? For both Herod, when he heard it, was exceedingly troubled, and the whole people was confounded on being told of these things by them.

But these men did not foresee this. No, this is not reasonable. For however foolish they may have been, they could not have been ignorant of this: that when they came to a city under a king and proclaimed such things as these, and set forth another king besides the one who was then reigning, they would inevitably be bringing down on themselves a thousand deaths.

But these men did not foresee this. Nay, this is not reasonable. For let them have been ever so foolish, of this they could not be ignorant, that when they came to a city under a king, and proclaimed such things as these, and set forth another king besides him who then reigned, they must needs be bringing down on themselves a thousand deaths.

And why did they worship someone who was in swaddling clothes at all? If He had been a grown man, one might say that in expectation of the help they would receive from Him, they threw themselves into a danger they foresaw. But this would be extremely unreasonable—that a Persian, a barbarian, someone who had nothing in common with the Jewish nation, should be willing to leave his home, give up his country, relatives, and friends, and subject himself to another kingdom.

2. And why did they at all worship one who was in swaddling clothes? For if He had been a grown man, one might say, that in expectation of the succor they should receive from Him, they cast themselves into a danger which they foresaw; a thing however to the utmost degree unreasonable, that the Persian, the barbarian, and one that had nothing in common with the nation of the Jews, should be willing to depart from his home, to give up country, and kindred, and friends, and that they should subject themselves to another kingdom.

But if this is foolish, what follows is much more foolish. What is the nature of this? After they had entered on so long a journey, worshipped, and thrown everything into confusion, they went away immediately. And what sign at all of royalty did they see when they beheld a shed, a manger, a child in swaddling clothes, and a poor mother? And to whom, moreover, did they offer their gifts, and for what purpose? Was it then usual and customary to pay court in this way to kings who were born in every place? And did they always keep traveling about the whole world, worshipping those whom they knew would become kings from a low and humble condition, before they ascended the royal throne? No one can say this.

But if this be foolish, what follows is much more foolish. Of what nature then is this? That after they had entered on so long a journey, and worshipped, and thrown all into confusion, they went away immediately. And what sign at all of royalty did they behold, when they saw a shed, and a manger, and a child in swaddling clothes, and a poor mother? And to whom moreover did they offer their gifts, and for what intent? Was it then usual and customary, thus to pay court to the kings that were born in every place? And did they always keep going about the whole world, worshipping them who they knew should become kings out of a low and mean estate, before they ascended the royal throne? Nay, this no one can say.

And why did they worship Him at all? If it was for the sake of things in this life, then what did they expect to receive from an infant and a mother in humble circumstances? If it was for things to come, then how did they know that the child they had worshipped in swaddling clothes would remember what had been done? But if His mother was going to remind Him, even then they did not deserve honor but punishment, since they were bringing Him into danger which they must have foreseen. After all, this was why Herod was troubled and searched and investigated and tried to kill Him. And indeed everywhere, whoever makes known a future king, supposing him still in infancy and in a private situation, does nothing other than hand him over to slaughter and stir up endless war against him.

And for what purpose did they worship Him at all? If for the sake of things present, then what did they expect to receive from an infant, and a mother of mean condition? If for things future, then whence did they know that the child whom they had worshipped in swaddling clothes would remember what was then done? But if His mother was to remind Him, not even so were they worthy of honor, but of punishment, as bringing Him into danger which they must have foreseen. Thence at any rate it was that Herod was troubled, and sought, and pried, and took in hand to slay Him. And indeed everywhere, he who makes known the future king, supposing him in his earliest age in a private condition, does nothing else than betray him to slaughter, and kindle against him endless warfare.

Do you see how many absurd conclusions appear if we examine these events according to the normal course of human affairs and ordinary custom? Not only these issues, but many more could be mentioned, raising even more questions than what we have already discussed. But to avoid confusing you by piling question upon question, let us now begin to address the matters we have raised, starting our explanation with the star itself.

Do you see how manifold the absurdities appear, if we examine these transactions according to the course of human things and ordinary custom? For not these topics only, but more than these might be mentioned, containing more matter for questions than what we have spoken of. But lest, stringing questions upon questions, we should bewilder you, come let us now enter upon the solution of the matters inquired of, making a beginning of our solution with the star itself.

For if you can learn what the star was, what kind it was, whether it was one of the ordinary stars or new and different from the rest, and whether it was a star by nature or a star in appearance only, we will easily know the other things as well. How then will these points become clear? From the very things that are written. So the fact that this star was not of the ordinary kind—or rather not a star at all, as it seems at least to me, but some invisible power transformed into this appearance—is evident first of all from its very course. For there is not, there is not any star that moves in this way. Whether you consider the sun, the moon, or all the other stars, we see them traveling from east to west. But this one moved from north to south, for that is how Palestine is situated in relation to Persia.

3. For if you can learn what the star was, and of what kind, and whether it were one of the common stars, or new and unlike the rest, and whether it was a star by nature or a star in appearance only, we shall easily know the other things also. Whence then will these points be manifest? From the very things that are written. Thus, that this star was not of the common sort, or rather not a star at all, as it seems at least to me, but some invisible power transformed into this appearance, is in the first place evident from its very course. For there is not, there is not any star that moves by this way, but whether it be the sun you mention, or the moon, or all the other stars, we see them going from east to west; but this was wafted from north to south; for so is Palestine situated with respect to Persia.

Second, you can see this from the timing. The star appeared not at night, but in the middle of the day while the sun was shining. This is not within the power of an ordinary star, nor even of the moon. For the moon, which far surpasses all the stars, immediately hides itself and vanishes when the sun's rays appear. But this star, by the excess of its own brightness, overcame even the sun's rays, appearing brighter than they were and shining out more brilliantly even in so much light.

In the second place, one may see this from the time also. For it appears not in the night, but in mid-day, while the sun is shining; and this is not within the power of a star, nay not of the moon; for the moon that so much surpasses all, when the beams of the sun appear, straightway hides herself, and vanishes away. But this by the excess of its own splendor overcame even the beams of the sun, appearing brighter than they, and in so much light shining out more illustriously.

Third, consider how it appeared and then hid itself again. On their journey as far as Palestine, it appeared and led them, but once they entered Jerusalem, it disappeared. Then again, when they had left Herod after telling him why they had come and were about to leave, it showed itself once more. None of this resembles the movement of a star, but rather the action of some power highly endowed with reason. It didn't even follow any fixed course of its own. Instead, when they needed to move, it moved; when they needed to stop, it stopped, arranging everything as circumstances required—much like the pillar of cloud that would sometimes halt and sometimes rouse the camp of the Jews when necessary.

In the third place, from its appearing, and hiding itself again. For on their way as far as Palestine it appeared leading them, but after they set foot within Jerusalem, it hid itself: then again, when they had left Herod, having told him on what account they came, and were on the point of departing, it shows itself; all which is not like the motion of a star, but of some power highly endued with reason. For it had not even any course at all of its own, but when they were to move, it moved; when to stand, it stood, dispensing all as need required: in the same kind of way as the pillar of the cloud, now halting and now rousing up the camp of the Jews, when it was needful.

In the fourth place, one can see this clearly from the way the star pointed Him out. It didn't remain on high and point out the place, since it wouldn't have been possible for them to determine it that way. Instead, it came down and did this work. You know that a spot so small—only as much space as a shed would take up, or rather as much as the body of a little infant would occupy—could not possibly be indicated by a star from above. Because of its immense height, a star could not adequately identify such a confined spot and reveal it to those who wanted to see it. Anyone can see this by looking at the moon, which, though far larger than the stars, appears to everyone living in the world scattered across such a vast expanse of earth—appears, I say, to be near each one of them. So tell me, how did the star point out such a confined spot, just the space of a manger and shed, unless it left that height, came down, and stood directly over the head of the young child? This is what the evangelist was hinting at when he said, "Look, the star went before them until it came and stood over where the young Child was."

In the fourth place, one may perceive this clearly, from its mode of pointing Him out. For it did not, remaining on high, point out the place; it not being possible for them so to ascertain it, but it came down and performed this office. For you know that a spot of so small dimensions, being only as much as a shed would occupy, or rather as much as the body of a little infant would take up, could not possibly be marked out by a star. For by reason of its immense height, it could not sufficiently distinguish so confined a spot, and discover it to them that were desiring to see it. And this any one may see by the moon, which being so far superior to the stars, seems to all that dwell in the world, and are scattered over so great an extent of earth — seems, I say, near to them every one. How then, tell me, did the star point out a spot so confined, just the space of a manger and shed, unless it left that height and came down, and stood over the very head of the young child? And at this the evangelist was hinting when he said, Lo, the star went before them, till it came and stood over where the young Child was.

Do you see, from this wealth of evidence, that this star is shown not to be one of the ordinary stars, nor to have appeared according to the natural order of creation? And for what purpose did it appear? To expose the Jews' lack of spiritual perception and to remove from them every excuse for their willful ignorance. For since He who came was going to bring the old covenant system to an end and call the world to worship Him, and to be worshipped in every land and sea, He immediately, from the very beginning, opens the door to the Gentiles, intending through foreigners to warn His own people. So, because the prophets were constantly speaking of His coming and the Jews paid little attention, He caused even barbarians to come from a distant country to seek the king who was among them. And they learned first from a Persian source what they would not accept from the prophets, so that if they were willing to be honest, they would have the strongest reason for obedience; but if they chose to be stubborn, they would from then on have no excuse left. For what could they possibly say—those who did not receive Christ after so many prophets—when they saw that wise men, at the sight of a single star, had received this same Christ and worshipped Him when He was revealed? In much the same way that He acted in the case of the Ninevites when He sent Jonah, and in the case of the Samaritan woman and the Canaanite woman, so He also acted in the case of the magi. For this reason He also said, "The men of Nineveh will rise up and condemn," and "the Queen of the South will rise up and condemn this generation," because these believed lesser things, but the Jews not even the greater.

4. Do you see, by what store of proofs this star is shown not to be one of the many, nor to have shown itself according to the order of the outward creation? And for what intent did it appear? To reprove the Jews for their insensibility, and to cut off from them all occasion of excuse for their willful ignorance. For, since He who came was to put an end to the ancient polity, and to call the world to the worship of Himself, and to be worshipped in all land and sea, straightway, from the beginning, He opens the door to the Gentiles, willing through strangers to admonish His own people. Thus, because the prophets were continually heard speaking of His advent, and they gave no great heed, He made even barbarians come from a far country, to seek after the king that was among them. And they learn from a Persian tongue first of all, what they would not submit to learn from the prophets; that, if on the one hand they were disposed to be candid, they might have the strongest motive for obedience; if, on the other hand, they were contentious, they might henceforth be deprived of all excuse. For what could they have to say, who did not receive Christ after so many prophets, when they saw that wise men, at the sight of a single star, had received this same, and had worshipped Him who was made manifest. Much in the same way then as He acted in the case of the Ninevites, when He sent Jonas, and as in the case of the Samaritan and the Canaanitish women; so He did likewise in the instance of the magi. For this cause He also said, The men of Nineveh shall rise up, and shall condemn: and, the Queen of the South shall rise up, and shall condemn this generation: Matthew 12:41-42 because these believed the lesser things, but the Jews not even the greater.

And someone might ask, why did He draw them in this way? What else could He have done? Sent prophets? But the magi would not have listened to prophets. Spoken with a voice from heaven? No, they would not have paid attention. Sent an angel? But they would have ignored even him. And so for this reason, setting aside all those methods, God calls them by means of things they are familiar with, in overwhelming condescension. And He shows them a large and extraordinary star, so as to astonish them both at the greatness and beauty of how it appeared and the manner of its movement.

And wherefore, one may say, did He attract them by such a vision? Why, how should He have done? Sent prophets? But the magi would not have submitted to prophets. Uttered a voice from above? Nay, they would not have attended. Sent an angel? But even him they would have hurried by. And so for this cause dismissing all those means, God calls them by the things that are familiar, in exceeding condescension; and He shows a large and extraordinary star, so as to astonish them, both at the greatness and beauty of its appearance, and the manner of its course.

Following this example, Paul also reasons with the Greeks starting from a pagan altar, and quotes testimonies from their poets. And he does not address the Jews without reference to circumcision. He makes sacrifices the starting point of his teaching to those living under the law. Since what is familiar is dear to everyone, both God and the people He sends conduct things according to this principle for the salvation of the world. Do not think it unworthy of Him, then, to have called them by a star, since by the same reasoning you will find fault with all the Jewish rites as well—the sacrifices, the purifications, the new moons, the ark, and the temple itself. For even these derived their origin from Gentile crudeness. Yet despite this, God, for the salvation of those who were in error, allowed Himself to be served by these things with which the Gentiles were accustomed to serve demons—only He slightly modified them so that He might gradually draw them away from their customs and lead them toward the highest wisdom. In just the same way He acted in the case of the wise men, not disdaining to call them by the sight of a star so that He might lift them ever higher afterward. Therefore, after He has brought them, leading them by the hand, and has set them by the manger, it is no longer by a star but by an angel that He now speaks to them. Thus they gradually became better men.

In imitation of this, Paul also reasons with the Greeks from an heathen altar, and brings forward testimonies from the poets. And not without circumcision does he harangue the Jews. Sacrifices he makes the beginning of his instruction to them that are living under the law. For, since to every one what is familiar is dear, both God, and the men that are sent by Him, manage things on this principle with a view to the salvation of the world. Think it not therefore unworthy of Him to have called them by a star; since by the same rule you will find fault with all the Jewish rites also, the sacrifices, and the purifications, and the new moons, and the ark, and the temple too itself. For even these derived their origin from Gentile grossness. Yet for all that, God, for the salvation of them that were in error, endured to be served by these things, whereby those without were used to serve devils; only He slightly altered them; that He might draw them off by degrees from their customs, and lead them towards the highest wisdom. Just so He did in the case of the wise men also, not disdaining to call them by sight of a star, that He might lift them higher ever after. Therefore after He has brought them, leading them by the hand, and has set them by the manger; it is no longer by a star, but by an angel that He now discourses unto them. Thus did they little by little become better men.

He did the same thing with the people of Ascalon and Gaza. When those five cities were struck with a deadly plague at the arrival of the ark and could find no relief from their suffering, their people called their prophets, held an assembly, and tried to find a way to escape this divine punishment. Their prophets told them to harness untrained heifers with their first calves to the ark and let them go without anyone guiding them. This way it would become clear whether the plague came from God or was just some random disease. The prophets said that if the heifers broke the yoke because they were untrained, or turned toward where their calves were calling, "it is a chance that has happened" (1 Samuel 6:9). But if they went straight ahead without straying from the path, unaffected by either their calves' calls or their lack of knowledge of the route, it would be completely obvious that God's hand had struck those cities. When the people of those cities obeyed their prophets and did what they were told, God followed through on the prophets' advice, showing His accommodation in this case too. He did not consider it beneath Himself to fulfill what the prophets had predicted and to make them appear trustworthy in what they had said. The good that resulted was even greater because His very enemies testified to God's power—indeed, their own teachers spoke about Him. One can see many other similar things accomplished by God. What happened with the witch (1 Samuel 28) is also like this kind of accommodation, and you will now be able to explain that incident based on what has been said.

This did He also with respect to them of Ascalon, and of Gaza. For those five cities too (when at the coming of the ark they had been smitten with a deadly plague, and found no deliverance from the ills under which they lay) — the men of them called their prophets, and gathered an assembly, and sought to discover an escape from this divine scourge. Then, when their prophets said that they should yoke to the ark heifers untamed, and having their first calves, and let them go their way, with no man to guide them, for so it would be evident whether the plague was from God or whether it was any accident which brought the disease –( for if, it is said, they break the yoke in pieces for want of practice, or turn where their calves are lowing, 'it is a chance that has happened;' 1 Samuel 6:9 but if they go on right, and err not from the way, and neither the lowing of their young, nor their ignorance of the way, have any effect on them, it is quite plain that it is the hand of God that has visited those cities:)– when, I say, on these words of their prophets the inhabitants of those cities obeyed and did as they were commanded, God also followed up the counsel of the prophets, showing condescension in that instance also, and counted it not unworthy of Himself to bring to effect the prediction of the prophets, and to make them seem trustworthy in what they had then said. For so the good achieved was greater, in that His very enemies themselves bore witness to the power of God; yea, their own teachers gave their voice concerning Him. And one may see many other such things brought about by God. For what took place with respect to the witch, 1 Samuel xxviii is again like this sort of dispensation; which circumstance also you will now be able to explain from what has been said.

Regarding the star, we have said these things, and perhaps you may say even more, for it is written, "Give occasion to a wise man, and he will be yet wiser" (Proverbs 9:9). But now we must turn to the beginning of what has been read.

With respect to the star, we have said these things, and yet more perhaps may be said by you; for, it is said, Give occasion to a wise man, and he will be yet wiser: Proverbs 9:9 but we must now come to the beginning of what has been read.

What is the beginning? "When Jesus was born in Bethlehem of Judea, in the days of Herod the king, behold, there came wise men from the east to Jerusalem." While wise men followed under the guidance of a star, these people did not believe, even though prophets were speaking in their ears. But why does he mention both the time and the place to us, saying "in Bethlehem" and "in the days of Herod the king"? And for what reason does he also add his rank? He mentions his rank because there was also another Herod, the one who killed John, but that one was a tetrarch while this one was a king. He also sets down the place and the time to bring to our remembrance ancient prophecies. One of these was spoken by Micah, saying, "And you, Bethlehem, in the land of Judah, are by no means the least among the princes of Judah," and the other by the patriarch Jacob, distinctly marking out for us the time and setting forth the great sign of His coming. For he says, "A ruler shall not fail out of Judah, nor a leader out of his loins, until He come for whom it is appointed, and He is the expectation of the Gentiles."

5. And what is the beginning? When Jesus was born in Bethlehem of Judæa, in the days of Herod the king, behold, there came wise men from the east to Jerusalem. While wise men followed under the auspices of a star, these believed not, with prophets even sounding in their ears. But wherefore does he mention to us both the time and the place, saying, in Bethlehem, and in the days of Herod the king? And for what reason does he add his rank also? His rank, because there was also another Herod, he who slew John: but that was a tetrarch, this a king. And the place likewise, and the time, he puts down, to bring to our remembrance ancient prophecies; whereof one was uttered by Micah, saying, And thou, Bethlehem, in the land of Judah, art by no means the least among the princes of Judah; Micah 5:2 and the other by the patriarch Jacob, distinctly marking out to us the time, and setting forth the great sign of His coming. For, A ruler, says he, shall not fail out of Judah, nor a leader out of his loins, until He come for whom it is appointed, and He is the expectation of the Gentiles. Genesis 49:10

And this too is worth asking: where did this thought come from, and who stirred them up to it? For it does not seem to me to be the work of the star alone, but also of God, who moved their souls. He did the same kind of thing in the case of Cyrus, disposing him to let the Jews go. However, He did not do this in a way that destroyed their free will, since even when He called Paul from above by a voice, He showed both His own grace and Paul's obedience.

And this again is worth inquiry, whence it was that they came to entertain such a thought, and who it was that stirred them up to this. For it does not seem to me to be the work of the star only, but also of God, who moved their soul; which same kind of thing He did also in the case of Cyrus, disposing him to let the Jews go. He did not however so do this as to destroy their free will, since even when He called Paul from above by a voice, He manifested both His own grace and Paul's obedience.

And why, someone may ask, did He not reveal this to all the wise men of the East? Because not all would have believed, but these were better prepared than the rest. In the same way, there were countless nations that perished, but the prophet was sent only to the Ninevites; and there were two thieves on the cross, but only one was saved. Consider at least the virtue of these men, not only by their coming, but also by their boldness of speech. So that they would not seem to be some kind of impostors, they tell who showed them the way and the length of their journey. And having come, they spoke boldly, for they say, "We have come to worship Him," and they were afraid neither of the people's anger nor of the king's tyranny. From this it seems to me that they were probably also teachers of their countrymen back home. For if they did not shrink from saying this here, they would have spoken even more boldly in their own country, since they had received both the oracle from the angel and the testimony from the prophet.

And wherefore, one may ask, did He not reveal this to all the wise men of the East? Because all would not have believed, but these were better prepared than the rest; since also there were countless nations that perished, but it was to the Ninevites only that the prophet was sent; and there were two thieves on the cross, but one only was saved. See at least the virtue of these men, not only by their coming, but also by their boldness of speech. For so that they may not seem to be a sort of impostors, they tell who showed them the way, and the length of their journey; and having come, they had boldness of speech: for we have come, that is their statement, to worship Him: and they were afraid neither of the people's anger, nor of the tyranny of the king. Whence to me at least they seem to have been at home also teachers of their countrymen. For they who here did not shrink from saying this, much more would they speak boldly in their own country, as having received both the oracle from the angel, and the testimony from the prophet.

But when Herod, says the Scripture, had heard, he was troubled, and all Jerusalem with him. Herod naturally, since he was king and feared both for himself and for his children; but why Jerusalem? Surely the prophets had foretold that He would be a Savior, Benefactor, and Deliverer from above. Why then was Jerusalem troubled? Because of the same attitude that had caused them earlier to turn away from God even when He was pouring out His benefits on them, and to be mindful of the flesh-pots of Egypt while they were enjoying great freedom.

6. But when Herod, says the Scripture, had heard, he was troubled, and all Jerusalem with him. Herod naturally, as being king, and afraid both for himself and for his children; but why Jerusalem? Surely the prophets had foretold Him a Saviour, and Benefactor, and a Deliverer from above. Wherefore then was Jerusalem troubled? From the same feeling which caused them before also to turn away from God when pouring His benefits on them, and to be mindful of the flesh-pots of Egypt, while in the enjoyment of great freedom.

Notice, I ask you, the precision of the prophets. For the prophets had predicted this very thing from the beginning, saying, "They would be glad if they had been burnt with fire; for unto us a Child is born, unto us a Son is given."

But mark, I pray you, the accuracy of the prophets. For this selfsame thing also had the prophet foretold from the first, saying, They would be glad, if they had been burnt with fire; for unto us a Child is born, unto us a Son is given.

But even though they were troubled, they did not seek to see what had happened. They did not follow the wise men or make any particular inquiry. They were, to an extreme degree, both contentious and careless above all people. When they had reason instead to take pride that the king was born among them and had drawn to himself the land of the Persians, and when they were about to have everyone subject to them—as though their situation had moved toward improvement and from the very beginning his empire had become so glorious—they still did not become any better because of this. Yet they had only recently been delivered from their captivity there. It would have been natural for them to think (even if they knew none of the high and mysterious things, but formed their judgment only from present circumstances): If they tremble this much before our king at his birth, how much more will they fear and obey him when he is grown, and our condition will be more glorious than that of the barbarians.

But nevertheless, although troubled, they seek not to see what has happened, neither do they follow the wise men, nor make any particular inquiry; to such a degree were they at once both contentious and careless above all men. For when they had reason rather to pride themselves that the king was born among them, and had attracted to Him the land of the Persians, and they were on the point of having all subject to them, as though their affairs had advanced towards improvement, and from the very outset His empire had become so glorious; nevertheless, they do not even for this become better. And yet they were but just delivered from their captivity there; and it was natural for them to think (even if they knew none of those things that are high and mysterious, but formed their judgment from what is present only), If they thus tremble before our king at His birth, much more when grown up will they fear and obey Him, and our estate will be more glorious than that of the barbarians.

But none of these things fully awakens them, so great was their dullness, and along with it their envy. We must carefully root both of these out of our minds, and anyone who is to stand in such a battle line must be more fervent than fire. This is why Christ also said, I have come to send fire on earth, and I wish it were already kindled. Just as godly tears are a seed of perpetual and unfading joy, in the same way the very harlot became more honorable than virgins when seized by this fire. That is, being thoroughly warmed by repentance, she was from that point carried out of herself by her longing desire toward Christ. She loosened her hair and drenched His holy feet with her tears, wiped them with her own hair, and poured out the ointment. All these were outward results, but those things accomplished in her mind were far more fervent than these, which God Himself alone beheld. Therefore everyone who hears about this rejoices with her and delights in her good works, and clears her of every blame. But if we who are evil pass this judgment, consider what sentence she obtained from that God who is a lover of mankind, and how much blessing her repentance caused her to reap even before God's gifts.

7. But none of these things thoroughly awakens them, so great was their dullness, and with this their envy also: both which we must with exact care root out of our mind; and he must be more fervent than fire who is to stand in such an array. Wherefore also Christ said, I have come to send fire on earth, and I would it were already kindled. in the same lot with it, even so godly tears are a germ of perpetual and unfading joy. In this way the very harlot became more honorable than virgins when seized by this fire. That is, being thoroughly warmed by repentance, she was thenceforth carried out of herself by her longing desire toward Christ; loosing her hair, and drenching with her tears His holy feet, and wiping them with her own tresses, and exhausting the ointment. And all these were outward results, but those wrought in her mind were far more fervent than these; which things God Himself alone beheld. And therefore, every one, when he hears, rejoices with her and takes delight in her good works, and acquits her of every blame. But if we that are evil pass this judgment, consider what sentence she obtained from that God who is a lover of mankind; and how much, even before God's gifts, her repentance caused her to reap in the way of blessing.

Just as after a heavy rainstorm there is clear, open sky, so likewise when tears are pouring down, a calm arises, along with serenity, and the darkness that follows from our sins completely disappears. And just as we are cleansed by water and the Spirit, so by tears and confession we are cleansed a second time—unless we are doing this for show and vanity. For if a woman's tears were of that kind, I would rightly call her more condemnable than if she adorned herself with cosmetics and coloring. For I seek those tears that are shed not for display, but in compunction; those that trickle down secretly and in private places, and in sight of no one, softly and noiselessly; those that arise from a certain depth of mind, those shed in anguish and in sorrow, those which are for God alone. Such were Hannah's tears, for her lips moved, it is said, but her voice was not heard; however, her tears alone uttered a cry clearer than any trumpet. And because of this, God also opened her womb and made the hard rock a fruitful field.

For much as after a violent burst of rain, there is a clear open sky; so likewise when tears are pouring down, a calm arises, and serenity, and the darkness that ensues on our sins quite disappears. And like as by water and the spirit, so by tears and confession are we cleansed the second time; unless we be acting thus for display and vanity: for as to a woman whose tears were of that sort, I should call her justly condemnable, more than if she decked herself out with lines and coloring. For I seek those tears which are shed not for display, but in compunction; those which trickle down secretly and in closets, and in sight of no man, softly and noiselessly; those which arise from a certain depth of mind, those shed in anguish and in sorrow, those which are for God alone; such as were Hannah's, for her lips moved, it is said, but her voice was not heard; however, her tears alone uttered a cry more clear than any trumpet. And because of this, God also opened her womb, and made the hard rock a fruitful field.

If you also weep in this way, you have become a follower of your Lord. Yes, for He also wept, both over Lazarus and over the city, and He was greatly troubled concerning Judas. And indeed we may often see Him do this, but nowhere do we see Him laugh, nor even smile except a little. At least none of the evangelists has mentioned this. Therefore, regarding Paul as well, that he wept—that he did so for three years night and day—both he has said of himself and others say this of him. But that he laughed, neither has he said anywhere himself, nor has any other of the saints said this, either concerning him or any other like him. Rather, this is said only of Sarah, when she is blamed, and of the son of Noah, when from a freeman he became a slave.

If you also weep thus, you have become a follower of your Lord. Yea, for He also wept, both over Lazarus, and over the city; and touching Judas He was greatly troubled. And this indeed one may often see Him do, but nowhere laugh, nay, nor smile but a little; no one at least of the evangelists has mentioned this. Therefore also with regard to Paul, that he wept, that he did so three years night and day, both he has said of himself, and others say this of him; but that he laughed, neither has he said himself anywhere, neither has so much as one other of the saints, either concerning him, or any other like him; but this is said of Sarah only, Genesis 18:12-15 when she is blamed, and of the son of Noe, when for a freeman he became a slave. Genesis 9:25

I say these things not to eliminate all laughter, but to remove frivolity of mind. For why, I ask you, are you living luxuriously and carelessly, while you are still liable to such serious charges, and are to stand before a fearful judgment seat, and to give a strict account of everything that has been done here? Yes, for we must give an account both of what we have sinned willingly and what we have done against our will. For "whoever denies me before men, I will also deny before my Father"—and certainly such a denial is against our will, but nevertheless it does not escape punishment. We must give account of this too—both of what we know and of what we do not know. For "I know nothing against myself," says one, "yet I am not justified by this"—both for what we have done in ignorance and what we have done with knowledge. For "I bear them witness that they have a zeal for God, but not according to knowledge," it is said, but this does not suffice as an excuse for them. And when writing to the Corinthians he also says, "For I fear, lest somehow, as the serpent deceived Eve through his cunning, so your minds may be corrupted from the simplicity that is in Christ."

9. And these things I say, not to suppress all laughter, but to take away dissipation of mind. For wherefore, I pray you, are you luxurious and dissolute, while you are still liable to such heavy charges, and are to stand at a fearful judgment-seat, and to give a strict account of all that has been done here? Yes: for we are to give an account both of what we have sinned willingly, and what against our will:– for whosoever shall deny me, says He, before men, him will I also deny before my Father: Matthew 10:33 — and surely such a denial is against our will; but nevertheless it does not escape punishment, but of it too we have to give account:– both of what we know, and of what we do not know; For I know nothing by myself, says one, yet am I not hereby justified: 1 Corinthians 4:4 — both for what we have done in ignorance, and what in knowledge; For I bear them record, it is said, that they have a zeal of God, but not according to knowledge; Romans 10:2 but yet this does not suffice for an excuse for them. And when writing to the Corinthians also he says, For I fear, lest by any means, as the serpent beguiled Eve through his subtlety, so your minds should be corrupted from the simplicity that is in Christ.

Since these matters for which you must give account are so serious, do you sit there laughing and making clever remarks, giving yourself over to luxury? Someone might say, "If I didn't do this but mourned instead, what would be the benefit?" The benefit would be very great indeed—so great that it cannot even be fully expressed in words. Before earthly courts, no matter how much you weep, you cannot escape punishment after the sentence has been passed. Here, however, if you simply sigh, you can cancel the sentence and obtain pardon. This is why Christ speaks to us so much about mourning, blesses those who mourn, and declares those who laugh to be wretched. This is not a theater for laughter, nor did we gather for the purpose of giving way to excessive merriment, but rather to groan, and through this groaning to inherit a kingdom. Yet when you stand before a king, you do not allow yourself even to smile. But with the Lord of the angels dwelling within you, do you not stand with trembling and all proper self-restraint? Instead you laugh, often when He is displeased. Do you not realize that you provoke Him more in this way than by your sins? For God is not inclined to turn away so much from those who sin as from those who show no awe after their sin.

The things then being so great, for which you are to give account, do you sit laughing and talking wittily, and giving yourself up to luxury? Why, one may say, if I did not so, but mourned, what would be the profit? Very great indeed; even so great, as it is not possible so much as to set it forth by word. For while, before the temporal tribunals, be your weeping ever so abundant, you can not escape punishment after the sentence; here, on the contrary, should you only sigh, you have annulled the sentence, and hast obtained pardon. Therefore it is that Christ discourses to us much of mourning, and blesses them that mourn, and pronounces them that laugh wretched. For this is not the theatre for laughter, neither did we come together for this intent, that we may give way to immoderate mirth, but that we may groan, and by this groaning inherit a kingdom. But you, when standing by a king, dost not endure so much as merely to smile; having then the Lord of the angels dwelling in you, do you not stand with trembling, and all due self-restraint, but rather laugh, oftentimes when He is displeased? And do you not consider that you provoke Him in this way more than by your sins? For God is not wont to turn Himself away so much from them that sin, as from those that are not awestruck after their sin.

But for all this, some people have such a foolish attitude that even after these words they say, "No, far be it from me to weep at any time, but may God grant me to laugh and play all my days." And what can be more childish than this mindset? For it is not God who grants us to play, but the devil. At least listen to what happened to those who played. It is said, "The people sat down to eat and drink, and rose up to play." Such were the people at Sodom, such were they at the time of the flood. For concerning those of Sodom it is also said that "in pride, and in plenty, and in fullness of bread, they waxed wanton" (Ezekiel 16:49). And those who lived in Noah's time, seeing the ark being prepared for so many years, went on in foolish merriment, foreseeing nothing of what was coming. For this reason the flood came and swept them all away, and brought about in that instant the common shipwreck of the world.

But for all this, some are of so senseless a disposition, as even after these words to say, Nay, far be it from me to weep at any time, but may God grant me to laugh and to play all my days. And what can be more childish than this mind? For it is not God that grants to play, but the devil. At least hear, what was the portion of them that played. The people, it is said, sat down to eat and drink, and rose up to play. Such were they at Sodom, such were they at the time of the deluge. For touching them of Sodom likewise it is said, that in pride, and in plenty, and in fullness of bread, they waxed wanton. Ezekiel 16:49 And they who were in Noah's time, seeing the ark a preparing for so many years, lived on in senseless mirth, forseeing nought of what was coming. For this cause also the flood came and swept them all away, and wrought in that instant the common shipwreck of the world.

Don't ask God for these things that you actually receive from the devil. God's role is to give a broken and humbled heart—one that is sober, self-controlled, and reverent, full of repentance and deep conviction. These are His gifts, precisely because these are the things we need most. Yes, a serious struggle lies ahead, and our wrestling is against unseen powers. Our fight is against the spiritual wickednesses, our warfare is against principalities, against powers. And we will be doing well if, when we are earnest and sober and fully alert, we can withstand that fierce battle line. But if we are laughing and playing around, and always taking things lightly, we will be defeated by our own carelessness even before the battle begins.

Ask not then of God these things, which you receive of the devil. For it is God's part to give a contrite and humbled heart, sober, self-possessed, and awestruck, full of repentance and compunction. These are His gifts, forasmuch as it is also of these things that we are most in need. Yes, for a grievous conflict is at hand, and against the powers unseen is our wrestling; against the spiritual wickednesses Ephesians 6:12 our fight, against principalities, against powers our warfare: and it is well for us, if when we are earnest and sober and thoroughly awakened, we can be able to sustain that savage phalanx. But if we are laughing and sporting, and always taking things easily, even before the conflict, we shall be overthrown by our own remissness.

We should not, then, be constantly laughing, dissolute, and living in luxury. Such behavior belongs to those on the stage, to prostitutes, to men who groom themselves for such purposes, to parasites and flatterers. It does not belong to those who are called to heaven, who are enrolled as citizens of the city above, who bear spiritual weapons, but rather to those who have enlisted on the devil's side. For it is he—yes, it is he—who even made this into an art form in order to weaken Christ's soldiers and undermine the strength of their zeal. For this reason he also built theaters in the cities, and having trained those buffoons, through their destructive influence he causes that kind of plague to spread throughout the entire city, persuading people to pursue the very things Paul commanded us to flee: foolish talking and jesting. And what is even more grievous than these things is what people are laughing at. For when those who perform such absurd acts speak any word of blasphemy or obscenity, many among the more thoughtless laugh and take pleasure in it, applauding in them what they ought to stone them for, and thereby drawing down upon their own heads the furnace of fire through this entertainment. For those who praise the speakers of such words are above all others the ones who encourage people to speak this way. Therefore they must be held even more accountable for the penalty assigned to these things. For if there were no one to watch in such cases, there would be no one to perform. But when they see you abandoning your workshops, your trades, your income from them, and in short everything, for the sake of spending time there, they derive from this even greater eagerness and apply even greater diligence to these things.

10. It becomes not us then to be continually laughing, and to be dissolute, and luxurious, but it belongs to those upon the stage, the harlot women, the men that are trimmed for this intent, parasites, and flatterers; not them that are called unto heaven, not them that are enrolled into the city above, not them that bear spiritual arms, but them that are enlisted on the devil's side. For it is he, yea, it is he, that even made the thing an art, that he might weaken Christ's soldiers, and soften the nerves of their zeal. For this cause he also built theatres in the cities, and having trained those buffoons, by their pernicious influence he causes that kind of pestilence to light upon the whole city, persuading men to follow those things which Paul bade us flee, foolish talking and jesting. Ephesians 5:4 And what is yet more grievous than these things is the subject of the laughter. For when they that act those absurd things utter any word of blasphemy or filthiness, then many among the more thoughtless laugh and are pleased, applauding in them what they ought to stone them for; and drawing down on their own heads by this amusement the furnace of fire. For they who praise the utterers of such words, it is these above all who induce men so to speak: wherefore they must be more justly accountable for the penalty allotted to these things. For were there no one to be a spectator in such cases, neither would there be one to act; but when they see you forsaking your workshops, and your crafts, and your income from these, and in short everything, for the sake of continuing there, they derive hence a greater forwardness, and exert a greater diligence about these things.

I'm not saying this to excuse them from blame, but so you may understand that it is primarily you who provide the source and root of such wickedness—you who waste your entire day on these matters, treating the sacred things of marriage with disrespect, and openly mocking the great mystery. For not even the one who performs these things is as much at fault as you are, since you are the one who commands him to make a spectacle of these things, or rather who not only commands him but is actually enthusiastic about it, taking pleasure, laughing, and praising what is done, and in every way strengthening such workshops of the devil.

And this I say, not freeing them from reproof, but that you may learn that it is you chiefly who supply the principle and root of such lawlessness; ye who consume your whole day on these matters, and profanely exhibit the sacred things of marriage, and make an open mock of the great mystery. For not even he who acts these things is so much the offender, as you are before him; you who biddest him make a play on these things, or rather who not only biddest him, but art even zealous about it, taking delight, and laughing, and praising what is done, and in every way gaining strength for such workshops of the devil.

Tell me then, with what eyes will you look at your wife at home after this, having seen her insulted there? How can you not blush when reminded of your household partner, when you see nature itself openly shamed? Don't tell me that what happens there is just acting, because this acting has made many adulterers and destroyed many families. This is especially what grieves me: that what is done doesn't even seem evil, but instead there is applause and shouting and much laughter at the performance of such foul adultery. What are you saying? That what happens is just acting? For this very reason they deserve countless deaths, because they have taken pains to imitate things that all laws command people to flee from. For if the thing itself is bad, the imitation of it is also bad. And I have not yet mentioned how many adulterers they create who act out these scenes of adultery, how they make the spectators of such things bold and shameless. For nothing is more full of sexual immorality and boldness than an eye that tolerates looking at such things.

Tell me then, with what eyes will you after this look upon your wife at home, having seen her insulted there? Or how do you not blush being put in mind of the partner of your home, when you see nature herself put to an open shame? Nay, tell me not, that what is done is acting; for this acting has made many adulterers, and subverted many families. And it is for this most especially that I grieve, that what is done does not so much as seem evil, but there is even applause and clamor, and much laughter, at commission of so foul adultery. What do you say? That what is done is acting? Why, for this selfsame reason they must be worthy of ten thousand deaths, that what things all laws command men to flee, they have taken pains to imitate. For if the thing itself be bad, the imitation thereof also is bad. And I do not yet say how many adulterers they make who act these scenes of adultery, how they render the spectators of such things bold and shameless; for nothing is more full of whoredom and boldness than an eye that endures to look at such things.

In a marketplace, you wouldn't choose to see a woman stripped naked, or rather not even in a house—you would call such a thing an outrage. Yet you go up into the theater to insult the common nature of men and women and to disgrace your own eyes. Don't tell me that the woman being stripped is a prostitute, because the nature is the same, and the bodies are alike—both the prostitute's body and the free woman's body. If this is nothing wrong, then why is it that if you saw this done in a marketplace, you would both hurry away yourself and drive away the woman who was behaving indecently? Is it that when we are separate, such a thing is outrageous, but when we are assembled and all sitting together, it is no longer equally shameful? No, this is absurdity and disgrace, and the words of utter madness. It would be better to smear your eyes completely with mud and dirt than to be a spectator of such a transgression. Certainly mud is not as harmful to the eye as an unchaste sight and the spectacle of a woman stripped naked. Listen, for example, to what caused nakedness in the beginning, and read about the origin of such disgrace. What caused nakedness? Our disobedience and the devil's counsel. Thus, from the first, even from the very beginning, this was his scheme. Yet at least they were ashamed when they were naked, but you take pride in it, having, according to that saying of the apostle, your glory in your shame.

And in a market-place, you would not choose to see a woman stripped naked, or rather not even in a house, but callest such a thing an outrage. And you go up into the theatre, to insult the common nature of men and women, and disgrace your own eyes? For say not this, that she that is stripped is an harlot; but that the nature is the same, and they are bodies alike, both that of the harlot, and that of the free-woman. For if this be nothing amiss, what is the cause that if you were to see this done in a market place, you would both hasten away yourself, and drive thence her who was behaving herself unseemly? Or is it that when we are apart, then such a thing is outrageous, but when we are assembled and all sitting together, it is no longer equally shameful? Nay, this is absurdity and a disgrace, and words of the utmost madness; and it were better to besmear the eyes all over with mud and mire than to be a spectator of such a transgression. For surely mire is not so much an hurt to an eye, as an unchaste sight, and the spectacle of a woman stripped naked. Hear, for example, what it was that caused nakedness at the beginning, and read the occasion of such disgrace. What then did cause nakedness? Our disobedience, and the devil's counsel. Thus, from the first, even from the very beginning, this was his contrivance. Yet they were at least ashamed when they were naked, but you take a pride in it; having, according to that saying of the apostle, your glory in your shame. Philippians 3:19

How then will your wife look at you from that point on when you have returned from such wickedness? How will she receive you? How will she speak to you, after you have so publicly put to shame the common nature of woman, and you are made by such a sight the captive and slave of the harlots?

How then will your wife thenceforward look upon you, when you are returned from such wickedness? How receive you? How speak to you, after you have so publicly put to shame the common nature of woman, and art made by such a sight the harlots' captive and slave?

If you feel grief at hearing these things, I thank you greatly, for who is it that makes me glad, except the one who is made sorry by me? (2 Corinthians 2:2) Do not ever stop grieving and being troubled over these matters, because the sorrow that comes from such things will be for you a beginning of change for the better. For this reason I have also made my words stronger, so that by cutting more deeply I might free you from the poison of those who intoxicate you, and so that I might bring you back to a pure health of soul. May God grant that we may all enjoy this by every means and attain the rewards laid up for these good deeds, through the grace and love for mankind of our Lord Jesus Christ, to whom be glory and dominion forever and ever. Amen.

Now if you grieve at hearing these things, I thank you much, for who is he that makes me glad, but he which is made sorry by me? 2 Corinthians 2:2 Do not then ever cease to grieve and be vexed for them, for the sorrow that comes of such things will be to you a beginning of a change for the better. For this cause I also have made my language the stronger, that by cutting deeper I might free you from the venom of them that intoxicate you; that I might bring you back to a pure health of soul; which God grant we may all enjoy by all means, and attain unto the rewards laid up for these good deeds; by the grace and love towards man of our Lord Jesus Christ, to whom be glory and dominion forever and ever. Amen.

Matthew 1:22-23.

Matthew 1:22-23.

All this happened so that what the Lord spoke through the prophet would be fulfilled: "Look, a virgin will conceive and give birth to a son, and they will call him Emmanuel."

Now all this was done, that it might be fulfilled which was spoken of the Lord by the Prophet, saying, Behold, a Virgin shall be with child, and shall bring forth a Son, and they shall call His name Emmanuel.

I hear many people say, "While we are here enjoying the privilege of listening, we are filled with reverence, but when we leave, we become different people again, and the flame of zeal is put out." What can be done to prevent this from happening? Let us consider where it comes from. Where does such a great change in us come from? From the inappropriate use of our time, and from keeping company with evil people. For we ought not to plunge into business unsuited to the Communion as soon as we leave it, but rather, as soon as we get home, to take our Bible in hand and gather our wife and children to review together what we have heard, and only then engage in the business of life.

I hear many say, While we are here, and enjoying the privilege of hearing, we are awed, but when we are gone out, we become altered men again, and the flame of zeal is quenched. What then may be done, that this may not come to pass? Let us observe whence it arises. Whence then does so great a change in us arise? From the unbecoming employment of our time, and from the company of evil men. For we ought not as soon as we retire from the Communion, to plunge into business unsuited to the Communion, but as soon as ever we get home, to take our Bible into our hands, and call our wife and children to join us in putting together what we have heard, and then, not before, engage in the business of life.

For if after bathing you would not choose to rush immediately into the marketplace, so that the business there wouldn't destroy the refreshment you received, how much more should we follow this principle after the Communion. But as things are, we do the opposite, and in this very way we throw everything away. For while the beneficial effect of what has been said to us is not yet firmly established, the great force of the things that press upon us from outside sweeps it all entirely away.

For if after the bath you would not choose to hurry into the market place, lest by the business in the market you should destroy the refreshment thence derived; much more ought we to act on this principle after the Communion. But as it is, we do the contrary, and in this very way throw away all. For while the profitable effect of what has been said to us is not yet well fixed, the great force of the things that press upon us from without sweeps all entirely away.

To prevent this from happening, when you leave Communion, you must consider nothing more important than reviewing what has been said to you. It would be complete foolishness for us to devote five or even six days to worldly business, yet not give even one day—or even a small part of one day—to spiritual matters. Don't you see your own children? Whatever lessons they are given, they study throughout the entire day. We should do the same. Otherwise, we will gain no benefit from coming here. We would be like people drawing water daily into a container full of holes, not putting forth even as much effort to retain what we have heard as we clearly show regarding gold and silver. Anyone who receives a few coins puts them in a bag and seals it, but we, who have been given oracles more precious than gold or precious stones and who receive the treasures of the Spirit, do not store them in the storehouses of our soul. Instead, we carelessly and randomly let them slip from our minds. Who will pity us after all this, when we plot against our own interests and plunge ourselves into such deep poverty? Therefore, to prevent this, let us establish an unalterable rule for ourselves, our wives, and our children: to dedicate this one day of the week entirely to hearing and to remembering the things we have heard. This way we will approach what is to be said next with greater readiness to learn. The effort will be less for us, and the benefit greater for you, when you remember what was recently spoken and listen accordingly to what comes afterward. This also contributes greatly to understanding what is said, when you accurately grasp the connection of the thoughts that we are carefully weaving together for you. Since it is not possible to present everything in one day, you must, through continual remembrance, link together the things presented to you over many days into a kind of chain and wrap it around your soul, so that the body of the Scriptures may appear complete.

That this then may not be the case, when you retire from the Communion, you must account nothing more necessary than that you should put together the things that have been said to you. Yes, for it were the utmost folly for us, while we give up five and even six days to the business of this life, not to bestow on things spiritual so much as one day, or rather not so much as a small part of one day. See ye not our own children, that whatever lessons are given them, those they study throughout the whole day? This then let us do likewise, since otherwise we shall derive no profit from coming here, drawing water daily into a vessel with holes, and not bestowing on the retaining of what we have heard even so much earnestness as we plainly show with respect to gold and silver. For any one who has received a few pence both puts them into a bag and sets a seal thereon; but we, having given us oracles more precious than either gold or costly stones, and receiving the treasures of the Spirit, do not put them away in the storehouses of our soul, but thoughtlessly and at random suffer them to escape from our minds. Who then will pity us after all this, plotting against our own interests, and casting ourselves into so deep poverty? Therefore, that this may not be so, let us write it down an unalterable law for ourselves, for our wives, and for our children, to give up this one day of the week entire to hearing, and to the recollection of the things we have heard. For thus with greater aptness for learning shall we approach what is next to be said; and to us the labor will be less, and to you the profit greater, when, bearing in memory what has been lately spoken, you hearken accordingly to what comes afterwards. For no little does this also contribute towards the understanding of what is said, when you know accurately the connection of the thoughts, which we are busy in weaving together for you. For since it is not possible to set down all in one day, you must by continued remembrance make the things laid before you on many days into a kind of chain, and so wrap it about your soul: that the body of the Scriptures may appear entire.

Therefore, let us not move on today to the topics set before us without first bringing to mind what was said to us recently.

Therefore let us not either today go on to the subjects set before us, without first recalling what was lately said to our memory.

But what are the things set before us today? "Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying." In a tone worthy of this wonder, with all his strength he has uttered his voice, saying, "Now all this was done." For when he saw the sea and the abyss of God's love toward humanity, and that what had never been expected actually came to pass, and the laws of nature broken, and reconciliations made, and Him who is above all come down to him that is lower than all, and the middle walls of partition broken, and the impediments removed, and many more things besides these accomplished—in one word he has set before us the miracle, saying, "Now all this was done that it might be fulfilled which was spoken of the Lord." For do not think, he says, that these things were only now decided upon; they were prefigured long ago. This same thing Paul also labors everywhere to prove.

2. But what are the things set before us today? Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying. In a tone worthy of the wonder, with all his might he has uttered his voice, saying, Now all this was done. For when he saw the sea and the abyss of the love of God towards man, and that actually come to pass which never had been looked for, and nature's laws broken, and reconciliations made, Him who is above all come down to him that is lower than all, and the middle walls of partition broken, Ephesians 2:14 and the impediments removed, and many more things than these done besides; in one word he has put before us the miracle, saying, Now all this was done that it might be fulfilled which was spoken of the Lord. For, think not, says he, that these things are now determined upon; they were prefigured of old. Which same thing, Paul also everywhere labors to prove.

And the angel refers Joseph to Isaiah so that even if he should forget the angel's own words when he wakes up, since they were just spoken, he might remember what the prophet said—words he had been continually nourished on—and thus retain the substance of what the angel told him. The angel mentioned none of these things to the woman, since she was a young girl unfamiliar with them, but to the husband, who was a righteous man and one who studied the prophets, he reasons from the prophets themselves. Before this the angel said "Mary, your wife," but now, when he has brought the prophet before him, he then entrusts him with the mention of virginity. For Joseph would not have remained so unshaken when he heard about a virgin from the angel unless he had first heard it from Isaiah as well. For indeed what he was to hear from the prophets was nothing new but something familiar to him that he had meditated on for a long time. For this reason the angel, to make his words easy to accept, brings in Isaiah. And he does not stop there but connects the message with God. For he does not call the saying Isaiah's but that of the God of all things. For this reason he did not say "that it might be fulfilled which was spoken of Isaiah" but "which was spoken of the Lord." For the mouth indeed was Isaiah's, but the oracle came from above.

And the angel proceeds to refer Joseph to Isaiah; in order that even if he should, when awakened, forget his own words, as newly spoken, he might by being reminded of those of the prophet, with which he had been nourished up continually, retain likewise the substance of what he had said. And to the woman he mentioned none of these things, as being a damsel and unskilled in them, but to the husband, as being a righteous man and one who studied the prophets, from them he reasons. And before this he says, Mary, your wife; but now, when he has brought the prophet before him, he then trusts him with the name of virginity; for Joseph would not have continued thus unshaken, when he heard from him of a virgin, unless he had first heard it also from Isaiah. For indeed it was nothing novel that he was to hear out of the prophets, but what was familiar to him, and had been for a long time the subject of his meditations. For this cause the angel, to make what he said easy to be received, brings in Isaiah. And neither here does he stop, but connects the discourse with God. For he does not call the saying Isaiah's, but that of the God of all things. For this cause he said not, that it might be fulfilled which was spoken of Isaiah, but which was spoken of the Lord. For the mouth indeed was Isaiah's, but the oracle was wafted from above.

What does this prophecy say? "Behold, a virgin shall be with child, and shall bring forth a son, and they shall call His name Emmanuel."

3. What then says this oracle? Behold, a virgin shall be with child, and shall bring forth a son, and they shall call His name Emmanuel.

How then, someone might ask, was His name not called Emmanuel, but Jesus Christ? Because the text does not say "you shall call," but "they shall call"—that is, the multitude and the outcome of events. For here the oracle uses the event itself as a name, and this is customary in Scripture, to substitute the events that take place for names.

How was it then, one may say, that His name was not called Emmanuel, but Jesus Christ? Because he said not, you shall call, but they shall call, that is, the multitude, and the issue of events. For here he puts the event as a name: and this is customary in Scripture, to substitute the events that take place for names.

Therefore, saying "they shall call Him Emmanuel" means nothing other than that they will see God among men. For He has indeed always been among men, but never so clearly.

Therefore, to say, they shall call Him Emmanuel, means nothing else than that they shall see God among men. For He has indeed always been among men, but never so manifestly.

But if the Jews are stubborn, we will ask them, when was the child actually called "Make speed to the spoil, hasten the prey"? They could not say. How is it, then, that the prophet said, "Call his name Maher-shalal-hash-baz"? It is because, when he was born, there was a taking and dividing of spoils, so the event that took place in his time is given as his name. And the city, too, it is said, "shall be called the city of righteousness, the faithful city Zion." Yet we nowhere find that the city was actually called "righteousness," but it continued to be called Jerusalem. However, because this came to pass in fact, when the city underwent a change for the better, on that account he says it is so called. For when any event happens that identifies the one who brings it to pass, or who is benefited by it, more clearly than his name does, Scripture speaks of the reality of the event as being a name to him.

But if Jews are obstinate, we will ask the, when was the child called, Make speed to the spoil, hasten the prey? Why, they could not say. How is it then that the prophet said, Call his name Maher-shalal-hash-baz? Because, when he was born, there was a taking and dividing of spoils, therefore the event that took place in his time is put as his name. And the city, too, it is said, shall be called the city of righteousness, the faithful city Sion. Isaiah 1:26-27 And yet we nowhere find that the city was called righteousness, but it continued to be called Jerusalem. However, inasmuch as this came to pass in fact, when the city underwent a change for the better, on that account he says it is so called. For when any event happens which marks out him who brings it to pass, or who is benefited by it, more clearly than his name, the Scripture speaks of the truth of the event as being a name to him.

But if, when their mouths are stopped on this point, they should seek another issue—namely, what is said concerning Mary's virginity—and should cite other translators against us, saying that they did not use the term virgin but young woman, we will say this in the first place: the Seventy were justly entitled to confidence above all the others. For these other translators made their translation after Christ's coming, while remaining Jews, and may justly be suspected of having spoken out of hostility and of deliberately obscuring the prophecies. But the Seventy, having undertaken this work a hundred years or more before the coming of Christ, stand clear from all such suspicion, and on account of the date, their number, and their agreement, would have a better right to be trusted.

4. But if, when their mouths are stopped on this point, they should seek another, namely, what is said touching Mary's virginity, and should object to us other translators, saying, that they used not the term virgin, but young woman; in the first place we will say this, that the Seventy were justly entitled to confidence above all the others. For these made their translation after Christ's coming, continuing to be Jews, and may justly be suspected as having spoken rather in enmity, and as darkening the prophecies on purpose; but the Seventy, as having entered upon this work an hundred years or more before the coming of Christ, stand clear from all such suspicion, and on account of the date, and of their number, and of their agreement, would have a better right to be trusted.

But even if they bring in the testimony of those other translators, the tokens of victory would still be with us. This is because Scripture customarily uses the word "youth" to mean virginity, and it does this not only with respect to women but also to men. For it says, "young men and maidens, old men with younger ones." And again, when speaking of the girl who is attacked, it says, "if the young woman cry out," meaning the virgin.

But even if they bring in the testimony of those others, yet so the tokens of victory would be with us. Because the Scripture is wont to put the word youth, for virginity; and this with respect not to women only, but also to men. For it is said, young men and maidens, old men with younger ones. And again, speaking of the damsel who is attacked, it says, if the young woman cry out, meaning the virgin.

And what comes before also supports this interpretation. For he does not simply say, "Behold, the Virgin shall be with child," but having first said, "Behold, the Lord Himself shall give you a sign," then he adds, "Behold, the Virgin shall be with child." However, if the one who was to give birth was not a virgin, but this happened through marriage, what kind of sign would the event be? For that which is a sign must of course be beyond the course of ordinary events; it must be strange and extraordinary—otherwise how could it be a sign?

And what goes before also establishes this interpretation. For he does not merely say, Behold, the Virgin shall be with child, but having first said, Behold, the Lord Himself shall give you a sign, then he subjoins, Behold, the Virgin shall be with child. Isaiah 7:14 Whereas, if she that was to give birth was not a virgin, but this happened in the way of marriage, what sort of sign would the event be? For that which is a sign must of course be beyond the course of common events, it must be strange and extraordinary; else how could it be a sign?

Then Joseph, being raised from sleep, did as the angel of the Lord had bidden him. Do you see his obedience and submissive mind? Do you see a soul truly awakened and in all things incorruptible? For neither when he suspected something painful or wrong could he endure to keep the Virgin with him, nor yet, after he was freed from this suspicion, could he bear to cast her out. Rather, he keeps her with him and ministers to the whole Dispensation.

5. Then Joseph, being raised from sleep, did as the angel of the Lord had bidden him. Do you see obedience, and a submissive mind? Do you see a soul truly wakened, and in all things incorruptible? For neither when he suspected something painful or amiss could he endure to keep the Virgin with him; nor yet, after he was freed from this suspicion, could he bear to cast her out, but he rather keeps her with him, and ministers to the whole Dispensation.

And took Mary his wife. Do you see how the evangelist continually uses this word, not wanting that mystery to be revealed yet, and destroying that evil suspicion?

And took unto him Mary his wife. Do you see how continually the evangelist uses this word, not willing that that mystery should be disclosed as yet, and annihilating that evil suspicion?

And when he had taken her, he knew her not, till she had brought forth her first-born Son. He has used the word "till" here, not so you would suspect that he knew her afterwards, but to inform you that before the birth the Virgin was completely untouched by man. But why then, someone may ask, has he used the word "till"? Because it is common in Scripture to do this often and to use this expression without referring to limited times. For example, regarding the ark, it is said, "The raven returned not till the earth was dried up." And yet it did not return even after that time. And when speaking also of God, the Scripture says, "From age until age You are," not setting limits in this case. And again when it is preaching the Gospel beforehand and saying, "In his days shall righteousness flourish, and abundance of peace, till the moon be taken away," it does not set a limit to this beautiful part of creation. So here likewise, it uses the word "till" to make certain what happened before the birth, but as to what follows, it leaves you to draw the conclusion. Thus, what it was necessary for you to learn from Him, this He Himself has said: that the Virgin was untouched by man until the birth. But what was both seen to be a consequence of the former statement and was acknowledged, this in turn he leaves for you to understand: namely, that not even after this, having become a mother in this way and having been counted worthy of a new kind of labor and such an extraordinary childbirth, could that righteous man ever have endured to know her. For if he had known her and had kept her as a wife, how is it that our Lord commits her, as unprotected and having no one, to His disciple, and commands him to take her to his own home?

And when he had taken her, he knew her not, till she had brought forth her first-born Son. He has here used the word till, not that you should suspect that afterwards he did know her, but to inform you that before the birth the Virgin was wholly untouched by man. But why then, it may be said, has he used the word, till? Because it is usual in Scripture often to do this, and to use this expression without reference to limited times. For so with respect to the ark likewise, it is said, The raven returned not till the earth was dried up. Genesis 8:7 And yet it did not return even after that time. And when discoursing also of God, the Scripture says, From age until age You are, not as fixing limits in this case. And again when it is preaching the Gospel beforehand, and saying, In his days shall righteousness flourish, and abundance of peace, till the moon be taken away, it does not set a limit to this fair part of creation. So then here likewise, it uses the word till, to make certain what was before the birth, but as to what follows, it leaves you to make the inference. Thus, what it was necessary for you to learn of Him, this He Himself has said; that the Virgin was untouched by man until the birth; but that which both was seen to be a consequence of the former statement, and was acknowledged, this in its turn he leaves for you to perceive; namely, that not even after this, she having so become a mother, and having been counted worthy of a new sort of travail, and a child-bearing so strange, could that righteous man ever have endured to know her. For if he had known her, and had kept her in the place of a wife, how is it that our Lord John 19:27 commits her, as unprotected, and having no one, to His disciple, and commands him to take her to his own home?

How then, someone may ask, are James and the others called His brothers? In the same way that Joseph himself was assumed to be Mary's husband. Many veils were provided so that the birth, being what it was, might be concealed for a time. This is why even John called them brothers, saying, "For neither did His brothers believe in Him."

How then, one may say, are James and the others called His brethren? In the same kind of way as Joseph himself was supposed to be husband of Mary. For many were the veils provided, that the birth, being such as it was, might be for a time screened. Wherefore even John so called them, saying, For neither did His brethren believe in Him.

Nevertheless, those who did not believe at first later became admirable and illustrious. For instance, when Paul and his companions came up to Jerusalem about certain decrees, they went directly to James. He was so highly respected that he was even the first to be entrusted with the office of bishop. And they say he devoted himself to such great austerity that all his limbs became deadened, and from his constant praying and continual contact with the ground, his forehead became as callused as a camel's knees, simply because he struck it so often against the earth. This man gave instructions to Paul himself when he later came up again to Jerusalem, saying, "You see, brother, how many thousands have gathered together." So great was his understanding and his zeal—or rather, so great was the power of Christ. For those who mocked Him while He was living were, after His death, so filled with awe that they were even ready to die for Him willingly. Such things above all demonstrate the power of His resurrection. For this, you see, was the reason the more glorious events were reserved until later: so that this proof might become indisputable. For since even those who are admired among us during their lifetime are apt to be forgotten by us when they are gone, how was it that those who dismissed this Man while He was living afterward considered Him to be God—unless He was more than just one of many? How is it that they agreed even to be killed for His sake, unless they received clear proof of His resurrection?

6. Nevertheless they, who did not believe at first, became afterwards admirable, and illustrious. At least when Paul and they that were of his company had come up to Jerusalem about decrees, they went in straightway unto James. For he was so admired as even to be the first to be entrusted with the bishop's office. And they say he gave himself up to such great austerity, that even his members became all of them as dead, and that from his continual praying, and his perpetual intercourse with the ground, his forehead became so callous as to be in no better state than a camel's knees, simply by reason of his striking it so against the earth. This man gives directions to Paul himself, when he was after this come up again to Jerusalem, saying, You see, brother, how many thousands there are of them that have come together. So great was his understanding and his zeal, or rather so great the power of Christ. For they that mock Him when living, after His death are so filled with awe, as even to die for Him with exceeding readiness. Such things most of all show the power of His resurrection. For this, you see, was the reason of the more glorious things being kept till afterwards, viz. that this proof might become indisputable. For seeing that even those who are admired among us in their life, when they are gone, are apt to be forgotten by us; how was it that they, who made light of this Man living, afterwards thought Him to be God, if He was but one of the many? How was it that they consented even to be slain for His sake, unless they received His resurrection on clear proof?

And we tell you these things so that you may not only hear them, but also imitate his courageous severity, his plain speech, and his righteousness in all things. This way no one may despair of himself, even if he has been careless until now, and no one may set his hopes on anything else after God's mercy except his own virtue. For if these men gained nothing from such a kinship, though they were of the same house and lineage as Christ, until they demonstrated virtue, what favor can we possibly receive when we claim righteous kinsmen and brothers, unless we are extremely dutiful and have lived in virtue? As the prophet also said, expressing this same truth: "A brother does not redeem—shall a man redeem?" No, not even if it were Moses, Samuel, or Jeremiah. Listen, for example, to what God says to this last one: "Do not pray for this people, for I will not hear you." And why are you surprised if I do not hear you? "Though Moses himself and Samuel stood before me, I would not receive their supplication for these men." Yes, if Ezekiel entreats, he will be told: "Though Noah stand forth, and Job, and Daniel, they shall deliver neither sons nor daughters." Though the patriarch Abraham is pleading for those who are most incurably diseased and will not change, God will leave him and go His way, so that He may not receive his cry on their behalf. Though again it is Samuel who is doing this, He says to him: "Do not mourn for Saul." Though one entreats for his own sister when it is not fitting, he will again receive the same sort of answer as Moses: "If her father had but spit in her face."

7. And these things we tell you, that you may not hear only, but imitate also his manly severity, his plainness of speech, his righteousness in all things; that no one may despair of himself, though hitherto he have been careless, that he may set his hopes on nothing else, after God's mercy, but on his own virtue. For if these were nothing the better for such a kindred, though they were of the same house and lineage with Christ, until they gave proof of virtue; what favor can we possibly receive, when we plead righteous kinsmen and brethren, unless we be exceeding dutiful, and have lived in virtue? As the prophet too said, intimating the selfsame thing, A brother redeems not, shall a man redeem? No, not although it were Moses, Samuel, Jeremiah. Hear, for example, what God says unto this last, Pray not thou for this people, for I will not hear you. Jeremiah 11:14 And why do you marvel if I hear not you? Though Moses himself and Samuel stood before me, Jeremiah 15:1 I would not receive their supplication for these men. Yea, if it be Ezekiel who entreats, he will be told, Though Noah stand forth, and Job, and Daniel, they shall deliver neither sons nor daughters. Though the patriarch Abraham be supplicating for them that are most incurably diseased, and change not, God will leave him and go His way, Genesis 18:33 that he may not receive his cry in their behalf. Though again it be Samuel who is doing this, He says unto him, Mourn not thou for Saul. 1 Samuel 16:1 Though for his own sister one entreat, when it is not fitting, he again shall have the same sort of answer as Moses, If her father had but spit in her face. Numbers 12:14

Let us not, then, look with gaping mouths toward others. For it is true that the prayers of the saints have the greatest power—but only if we repent and amend our lives. Even Moses, who had rescued his own brother and six hundred thousand men from the wrath that was then coming upon them from God, had no power to deliver his sister. Yet the sin was not equal: she had only shown contempt for Moses, while in that other case it was clear impiety what they dared to do. But I will leave this difficulty for you to consider, while I will try to explain what is even harder.

Let us not then be looking open-mouthed towards others. For it is true, the prayers of the saints have the greatest power; on condition however of our repentance and amendment. Since even Moses, who had rescued his own brother and six hundred thousand men from the wrath that was then coming upon them from God, had no power to deliver his sister; and yet the sin was not equal; for whereas she had done despite but to Moses, in that other case it was plain impiety, what they ventured on. But this difficulty I leave for you; while that which is yet harder, I will try to explain.

For why should we speak of his sister? Even the one who stood as advocate for such a great people had no power to prevail for himself. After his countless labors and sufferings and his diligent service for forty years, he was forbidden from setting foot on that land about which there had been so many declarations and promises. What then was the reason? To grant this favor would not be beneficial, but would instead bring much harm and would certainly prove a stumbling-block to many of the Jews. For if when they were merely delivered from Egypt, they abandoned God and sought after Moses and attributed everything to him, had they seen him also lead them into the promised land, to what degree of impiety might they not have fallen? And for this reason also, his tomb was not made known.

For why should we speak of his sister? Since he who stood forth the advocate of so great a people had not power to prevail for himself, but after his countless toils, and sufferings, and his assiduity for forty years, was prohibited from setting foot on that land, touching which there had been so many declarations and promises. What then was the cause? To grant this favor would not be profitable, but would, on the contrary, bring with it much harm, and would be sure to prove a stumbling-block to many of the Jews. For if when they were merely delivered from Egypt, they forsook God, and sought after Moses, and imputed all to him; had they seen him also lead them into the land of promise, to what extent of impiety might they not have been cast away? And for this reason also, let me add, neither was his tomb made known.

And again, Samuel could not save Saul from God's wrath from above, yet he often preserved the Israelites. And Jeremiah did not prevail for the Jews, but he did perhaps shield someone else from evil through his prophecy. And Daniel saved the barbarians from slaughter, but he did not deliver the Jews from their captivity.

And Samuel again was not able to save Saul from the wrath from above, yet he oftentimes preserved the Israelites. And Jeremiah prevailed not for the Jews, but some one else he did haply cover from evil by his prophecy. And Daniel saved the barbarians from slaughter, Daniel 2:24 but he did not deliver the Jews from their captivity.

In the Gospels, we will see both of these things happen—not with different people, but with the same person. The same man sometimes prevails for himself and sometimes is given up. The man who owed ten thousand talents freed himself from danger through his plea, yet later he did not prevail. On the other hand, another man who had previously destroyed himself afterward had great power to help himself. Who is this? The one who squandered his father's wealth.

And in the Gospels too we shall see both these events come to pass, not in the case of different persons, but of the same; and the same man now prevailing for himself and now given up. For he who owed the ten thousand talents, though he had delivered himself from the danger by entreaty, yet again he prevailed not, Matthew 18:26-34 and another on the contrary, who had before thrown himself away, afterwards had power to help himself in the greatest degree. Luke 15:13-20 But who is this? He that devoured his Father's substance.

So on the one hand, if we are careless, we will not be able to obtain salvation, not even with the help of others. On the other hand, if we are watchful, we will be able to do this by ourselves, and more by ourselves than by others. Yes, for God is more willing to give His grace to us than to others on our behalf, so that by ourselves striving to turn away His wrath, we may both enjoy confidence toward Him and become better people. In this way He had pity on the Canaanite woman, in this way He saved the harlot, in this way the thief, when there was no one to be mediator or advocate.

So that on the one hand, if we be careless, we shall not be able to obtain salvation, no not even by the help of others; if, on the other hand, we be watchful, we shall be able to do this by ourselves, and by ourselves rather than by others. Yes; for God is more willing to give His grace to us, than to others for us; that we by endeavoring ourselves to do away His wrath, may both enjoy confidence towards Him, and become better men. Thus He had pity on the Canaanitish woman, thus He saved the harlot, thus the thief, when there was none to be mediator nor advocate.

I'm saying this not to stop us from asking the saints to pray for us, but to prevent us from being careless and leaving everything to others while we ourselves become lazy and passive. When Christ said "make to yourselves friends," He didn't stop there but added "of the unrighteous mammon," so that the good work would be our own. What He's referring to here is nothing other than almsgiving. What's remarkable is that He doesn't even demand a strict accounting from us if we turn away from injustice. His meaning is this: Have you gained wealth wrongly? Then spend it rightly. Have you gathered it through unrighteousness? Then scatter it in righteousness. And yet, what kind of virtue is it to give from such gains? Still, God, being full of love for mankind, accepts even this, and if we do it this way, He promises us many good things. But we are so insensible that we won't even give from our unjust gains. Instead, we plunder endlessly, and if we contribute even the smallest portion, we think we've fulfilled everything. Haven't you heard Paul saying, "He which sows sparingly shall reap also sparingly"? Why then do you hold back? Is this an expense? Is it a loss? No, it's gain and profitable trade. Where there is trade, there is profit; where there is sowing, there is reaping. If you had to cultivate rich, deep soil capable of receiving much seed, you would spend what you had and even borrow from others, knowing that being stingy in such cases means loss. But when it's Heaven you're cultivating—which isn't subject to changing weather and will certainly repay your investment with abundant increase—you're slow and reluctant, not realizing that it's possible to lose by holding back and to gain by not holding back.

8. And this I say, not that we may omit supplicating the saints, but to hinder our being careless, and entrusting our concerns to others only, while we fall back and slumber ourselves. For so when He said, make to yourselves friends, he did not stop at this only, but He added, of the unrighteous mammon; that so again the good work may be your own; for it is nothing else but almsgiving which He has here signified. And, what is marvellous, neither does He make a strict account with us, if we withdraw ourselves from injustice. For what He says is like this: Have you gained ill? Spend well. Have you gathered by unrighteousness? Scatter abroad in righteousness. And yet, what manner of virtue is this, to give out of such gains? God, however, being full of love to man, condescends even to this and if we thus do, promises us many good things. But we are so past all feeling, as not to give even of our unjust gain, but while plundering without end, if we contribute the smallest part, we think we have fulfilled all. Have you not heard Paul saying, He which sows sparingly, shall reap also sparingly? 2 Corinthians 19:6 Wherefore then do you spare? What, is the act an outlay? Is it an expense? Nay, it is gain and good merchandise. Where there is merchandise, there is also increase; where there is sowing, there is also reaping. But you, if you had to till a rich and deep soil, and capable of receiving much seed, would both spend what you had, and would borrow of other men, accounting parsimony in such cases to be loss; but, when it is Heaven which you are to cultivate, which is exposed to no variation of weather, and will surely repay your outlay with abundant increase, you are slow and backward, and consider not that it is possible by sparing to lose, and by not sparing to gain.

Scatter your wealth, so you won't lose it. Don't hoard it if you want to keep it. Spend it to save it. Use it to gain. If you think your treasures should be stored away, then don't store them yourself, because you'll certainly throw them away. Instead, entrust them to God, because no one can steal them from there. Don't try to do business yourself, since you don't really know how to make a profit. Rather, lend to the One who gives back interest greater than the original amount. Lend to the One where there is no envy, no accusation, no evil plan, and no fear. Lend to the One who needs nothing, yet has need for your sake. He feeds everyone, yet is hungry so that you won't suffer famine. He is poor so that you may be rich. Lend there, where what you get back cannot be death, but life instead of death. For this kind of lending brings a kingdom, while worldly usury brings hell. The one comes from greed, the other from self-denial. The one comes from cruelty, the other from compassion. What excuse will we have, then, when we have the power to receive more—and with safety, at the right time, and with complete freedom, without reproaches, fears, or dangers—yet we abandon these gains and chase after the other kind, which is base and worthless, insecure and temporary, and which greatly stokes the fire for us? For nothing, absolutely nothing, is more shameful than worldly usury, nothing more cruel. Why, such a person profits from others' disasters. He makes money from another's distress and demands payment for kindness, as if he's afraid to appear merciful. Under the pretense of kindness, he digs the trap deeper. By the very act of helping, he wounds a person's poverty. While stretching out his hand, he pushes the person down. While receiving him as into a harbor, he wrecks him as on a rock, shoal, or reef.

9. Disperse therefore, that you may not lose; keep not, that you may keep; lay out, that you may save; spend, that you may gain. If your treasures are to be hoarded, do not thou hoard them, for you will surely cast them away; but entrust them to God, for thence no man makes spoil of them. Do not thou traffic, for you know not at all how to gain; but lend unto Him who gives an interest greater than the principal. Lend, where is no envy, no accusation, nor evil design, nor fear. Lend unto Him who wants nothing, yet has need for your sake; who feeds all men, yet is an hungered, that you may not suffer famine; who is poor, that you may be rich. Lend there, where your return cannot be death, but life instead of death. For this usury is the harbinger of a kingdom, that, of hell; the one coming of covetousness, the other of self-denial; the one of cruelty, the other of humanity. What excuse then will be ours, when having the power to receive more, and that with security, and in due season, and in great freedom, without either reproaches, or fears, or dangers, we let go these gains, and follow after that other sort, base and vile as they are, insecure and perishable, and greatly aggravating the furnace for us? For nothing, nothing is baser than the usury of this world, nothing more cruel. Why, other persons' calamities are such a man's traffic; he makes himself gain of the distress of another, and demands wages for kindness, as though he were afraid to seem merciful, and under the cloak of kindness he digs the pitfall deeper, by the act of help galling a man's poverty, and in the act of stretching out the hand thrusting him down, and when receiving him as in harbor, involving him in shipwreck, as on a rock, or shoal, or reef.

But what do you require? someone says. That I should give another person money I have gathered together—money that is useful to me—for his use, and demand no repayment? Not at all. I am not saying this. On the contrary, I earnestly desire that you should receive repayment—not a poor or small repayment, but a far greater one. Instead of gold, I want you to receive Heaven as your interest. Why then confine yourself to poverty, crawling about on the earth and demanding little in return for great? No, this is the behavior of someone who does not know how to be rich. For when God promises you the good things that are in Heaven in return for a little money, and you say, "Do not give me Heaven, but instead of Heaven give me the gold that perishes," this is the behavior of someone who wants to remain in poverty. For surely the person who desires wealth and abundance will choose things that endure rather than things that perish, the inexhaustible rather than what wastes away, much rather than little, the incorruptible rather than the corruptible. For then the other things will follow as well. For just as the person who seeks earth before Heaven will surely lose earth also, so the person who prefers Heaven to earth shall enjoy both in great abundance. And so that this may be the case with us, let us despise all things here and choose the good things to come. For in this way we shall obtain both the one and the other, by the grace and love toward mankind of our Lord Jesus Christ, to whom be glory and might forever and ever. Amen.

But what do you require? says one; that I should give another for his use that money which I have got together, and which is to me useful, and demand no recompense? Far from it: I say not this: yea, I earnestly desire that you should have a recompense; not however a mean nor small one, but far greater; for in return for gold, I would that you should receive Heaven for usury. Why then shut yourself up in poverty, crawling about the earth, and demanding little for great? Nay, this is the part of one who knows not how to be rich. For when God in return for a little money is promising you the good things that are in Heaven, and you say, Give me not Heaven, but instead of Heaven the gold that perishes, this is for one who wishes to continue in poverty. Even as he surely who desires wealth and abundance will choose things abiding rather than things perishing; the inexhaustible, rather than such as waste away; much rather than little, the incorruptible rather than the corruptible. For so the other sort too will follow. For as he who seeks earth before Heaven, will surely lose earth also, so he that prefers Heaven to earth, shall enjoy both in great excellency. And that this may be the case with us, let us despise all things here, and choose the good things to come. For thus shall we obtain both the one and the other, by the grace and love towards man of our Lord Jesus Christ; to whom be glory and might for ever and ever. Amen.

Matthew 1:17.

Matt. I. 17.

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

So all the generations from Abraham to David are fourteen generations, and from David until the carrying away into Babylon are fourteen generations, and from the carrying away into Babylon unto Christ are fourteen generations.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

also?

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

In order then to become worthy of the things in Heaven, I bid you laugh to scorn things present. For in this way you shall both be more glorious here, and enjoy the good things to come, by the grace and love towards man of our Lord Jesus Christ; to whom be glory and might for ever and ever. Amen.

Matthew 1:1.

Matt. I. 1.

The book of the genealogy of Jesus Christ, the Son of David, the Son of Abraham.

The book of the generation of Jesus Christ, the Son of David, the Son of Abraham.

Look, here is a third discussion, and we still haven't finished the introductory material. So I was right when I said that these thoughts naturally have great depth.

Behold a third discourse, and we have not yet made an end of the prefatory matter. It was not then for nought that I said, It is the nature of these thoughts to have a great depth.

Come, then, let us discuss today what remains. What is the issue that must now be addressed? Why is Joseph's genealogy traced when he had no part in the birth? We have already mentioned one reason, but it is necessary to mention the other as well—the one that is more mystical and secret than the first. What is this reason? He did not want it to be obvious to the Jews, at the time of the birth, that Christ was born of a virgin.

Come, then, let us speak today what remains. What is it then that is now required? Why Joseph's genealogy is traced, who had no part in the birth. And one cause we have mentioned already; but it is necessary to mention likewise the other, that which is more mystical and secret than the first. What then is this? He would not that it should be manifest to the Jews, at the time of the birth, that Christ was born of a virgin.

Don't be troubled by how strange this sounds. This isn't my own idea, but comes from our fathers, those wonderful and illustrious men. After all, if He concealed many things from the beginning—calling Himself Son of Man and not everywhere clearly revealing to us even His equality with the Father—why are you surprised that He also disguised this for a time, since He was arranging for a certain great and marvelous purpose? They would have condemned her for adultery. For if regarding other matters, for which they also had frequent precedents in the old dispensation, they were completely shameless in their obstinacy (for example, because He cast out devils, they called Him possessed; and because He healed on the Sabbath day, they thought Him an adversary of God; and yet the Sabbath had often been broken even before this), what would they not have said if this had been told them? Especially since they had all previous time on their side, in that it had never produced anything like this. For if after so many miracles they still called Him son of Joseph, how would they have believed before the miracles that He was born of a virgin?

Nay, be not troubled at the strangeness of the saying. For it is no statement of mine, but of our fathers, wonderful and illustrious men. For if He disguised many things from the first, calling Himself Son of Man, and has not everywhere clearly unfolded to us even His equality with the Father; why do you wonder at His having for a time disguised this also, taking order as He was for a certain great and marvellous purpose? and would have condemned her for adultery. For if in regard to the other matters, for which they had frequent precedents likewise in the old dispensation, they were quite shameless in their obstinacy (for so, because He had cast out devils, they called Him possessed; and because He healed on the Sabbath day, they supposed Him to be an adversary of God; and yet oftentimes even before this had the Sabbath been broken), what would they not have said, if this had been told them? Especially as they had all time before this on their side, in that it never had produced any such thing. For if after so many miracles they still called Him son of Joseph, how before the miracles would they have believed that He was born of a virgin?

It is for this reason that Joseph's genealogy is traced and the Virgin is betrothed to him. For if even Joseph, who was both just and remarkable, required many things before he could accept what had happened—an angel, the vision in dreams, and the testimony from the prophets—how could the Jews, being both dull and corrupt, and so hostile toward Him, have accepted this idea? The strangeness and novelty of it would surely have greatly disturbed them, especially since they had never even heard of such a thing happening in the times of their forefathers. For just as someone who is once persuaded that He is the Son of God would afterward have no reason to doubt this other fact, so someone who considered Him a deceiver and an enemy of God would only have been more offended by this and led to believe the opposite. For this reason, the apostles themselves do not directly say this at first. While they speak much and often about His resurrection—since there were examples of this in earlier times, though not like His—they do not always say that He was born of a virgin. In fact, not even His mother herself dared to speak of this. Notice what the Virgin says even to Him: "Behold, Your father and I have sought You." For if this suspicion had been raised, He would no longer have been considered a Son of David, and if that opinion had not been held, many other evils would have arisen. For this reason, the angels do not say these things to everyone, but only to Mary and Joseph. But when announcing to the shepherds the good news of what had come to pass, they no longer included this.

It is then for this reason that both Joseph has his genealogy traced, and the Virgin betrothed to him. For if even he, who was both a just and wondrous man, required many things, in order that he should receive that which had come to pass; an angel, and the vision in dreams, and the testimony from the prophets; how could the Jews, being both dull and depraved, and of so unfriendly spirit towards Him, have admitted this idea into their minds? For the strangeness and novelty thereof would be sure greatly to disturb them, and the fact that they had never so much as heard of such a thing having happened in the times of their forefathers. For as the man who was once persuaded that He is Son of God, would after that have no cause to doubt concerning this too; so he who was accounting Him to be a deceiver and an adversary of God, how could he but have been yet more offended by this, and have been led on unto the opposite notion? For this cause neither do the apostles at the first directly say this, but while of His resurrection they discourse much and often (forasmuch as of this there were examples in the times before, although not such as this); that He was born of a virgin they do not say always: nay, not even His mother herself ventured to utter this. See, for instance, what says the Virgin even to Himself: Behold, Your father and I have sought You. Luke 2:48 For if this suspicion had been entertained, neither would He any longer have been accounted to be a Son of David, and this opinion not being held, many other evils besides would have arisen. For this cause neither do the angels say these things to all, but to Mary only, and Joseph; but when showing to the shepherds the glad tidings of that which had come to pass, they no longer added this.

But why is it that after mentioning Abraham and saying he fathered Isaac, and Isaac fathered Jacob, without making any mention of his brother, when he comes to Jacob, he remembers both Judah and his brothers? Now some people say it was because of the wickedness of Esau and the others who came before. But I would not say this, for if that were so, how is it that he mentions such women a little later? His glory is actually revealed through opposites in this case—not by having great ancestors, but lowly ones of little account. For to the exalted One it is a great glory to be able to humble Himself greatly. Why then did He not mention them? Because Saracens, Ishmaelites, and Arabs, and as many as are descended from those ancestors, have nothing in common with the race of the Israelites. For this reason he passes over those in silence and hurries on to His ancestors, those of the Jewish people. Therefore he says, "And Jacob fathered Judah and his brothers." For at this point the race of the Jews begins to have its distinctive character.

2. But why is it, that having mentioned Abraham, and having said that he begot Isaac, and Isaac, Jacob; and not having made any mention of his brother; when he has come to Jacob, he remembers both Judah, and his brethren? Now there are some that say, it was because of the perverseness of Esau, and of the rest that came before. But I should not say this; for if it were so, how is it that he a little after mentions such women? It being out of contraries, in this place, that His glory is manifested; not by having great forefathers, but low and of little account. For to the lofty One it is a great glory to be able to abase Himself exceedingly. Wherefore then did He not mention them? Because Saracens, and Ishmaelites, and Arabians, and as many as are sprung from those ancestors, have nothing in common with the race of the Israelites. For this cause then he passes over those in silence, and hastens on to His forefathers, and those of the Jewish people. Wherefore he says, And Jacob begot Judas and his brethren. For at this point the race of the Jews begins to have its peculiar mark.

And Judas begot Phares and Zara of Thamar. Matthew 1:3 What are you doing, O man, bringing up a story that involves an unlawful sexual relationship? But why is this mentioned? If we were tracing the lineage of a mere man, one might naturally keep silent about such things. But since this is the lineage of God Incarnate, far from being silent, one ought to make a glory of them, displaying His tender care and His power. Yes, it was for this very reason He came—not to escape our disgraces, but to bear them away. Therefore, just as He is all the more admired because He not only died but was even crucified (though the thing is shameful, yet the more shameful it is, the more it shows Him full of love for mankind), so likewise may we speak concerning His birth. It is not only because He took flesh upon Himself and became man that we justly stand amazed at Him, but because He allowed Himself to have even such relatives, being in no way ashamed of our evils. And this He was proclaiming from the very beginning of His birth—that He is ashamed of none of those things that belong to us. At the same time, He teaches us never to hide our faces because of our ancestors' wickedness, but to seek after one thing alone, namely virtue. For such a person, even if he has a foreigner for an ancestor, even if he has a mother who is a prostitute, or whatever you will, can receive no harm from it. For if the sexually immoral person himself, once changed, is not at all disgraced by his former life, much more will the wickedness of his ancestry have no power to bring shame upon someone who is descended from a prostitute or an adulteress, if he is virtuous.

3. And Judas begot Phares and Zara of Thamar. Matthew 1:3 What are you doing, O man, putting us in remembrance of a history that contains an unlawful intercourse? But why is this said? Since, if we were recounting the race of a mere man, one might naturally have been silent touching these things; but if of God Incarnate, so far from being silent, one ought to make a glory of them, showing forth His tender care, and His power. Yea, it was for this cause He came, not to escape our disgraces, but to bear them away. Therefore as He is the more admired, in that He not only died, but was even crucified (though the thing be opprobrious, yet the more opprobrious the more does it show Him full of love to man), so likewise may we speak touching His birth; it is not only because He took flesh upon Him, and became man, that we justly stand amazed at Him, but because He vouchsafed to have also such kinsfolk, being in no respect ashamed of our evils. And this He was proclaiming from the very beginnings of His birth, that He is ashamed of none of those things that belong to us; while He teaches us also hereby, never to hide our face at our forefathers' wickedness, but to seek after one thing alone, even virtue. For such a man, though he have an alien for his ancestor, though he have a mother who is a prostitute, or what you will, can take no hurt thereby. For if the whoremonger himself, being changed, is nothing disgraced by his former life, much more will the wickedness of his ancestry have no power to bring to shame him that is sprung of an harlot or an adulteress, if he be virtuous.

But he did these things not only to teach us, but also to humble the pride of the Jews. Since they were careless about virtue in their own souls while boasting about the name of Abraham, thinking they had their ancestors' virtue as an excuse, he shows from the very beginning that people ought not to take pride in these things, but in their own good works.

But he did these things not only to instruct us, but also to bring down the haughtiness of the Jews. For since they, negligent about virtue in their own souls, were parading the name of Abraham, thinking they had for a plea their forefathers' virtue; he shows from the very beginning that it is not in these things men ought to glory, but in their own good deeds.

Besides this, he is also establishing another point: to show that all are under sin, even their forefathers themselves. At the very least, their patriarch and ancestor is shown to have committed no small sin, for Tamar stands against him to accuse his sexual immorality. And David too had Solomon by the wife he corrupted. But if the law was not fulfilled by the great ones, much more so by the lesser ones. And if it was not fulfilled, all have sinned, and Christ's coming has become necessary.

Besides this, he is establishing another point also, to show that all are under sin, even their forefathers themselves. At least their patriarch and namesake is shown to have committed no small sin, for Thamar stands against him, to accuse his whoredom. And David too had Solomon by the wife whom he corrupted. But if by the great ones the law was not fulfilled, much more by the less. And if it was not fulfilled, all have sinned, and Christ's coming has become necessary.

For this reason he also mentioned the twelve patriarchs, once again bringing down their pride in the noble birth of their fathers. Many of these patriarchs were born of women who were slaves, yet the difference in the parents did not make a difference in the children. All were equally both patriarchs and heads of tribes. This is the precedence of the Church, this is the prerogative of the nobility that exists among us, taking its pattern from the beginning. So whether you are slave or free, you have nothing more or less from this fact. The only question that matters is the mind and the disposition of the soul.

For this cause he made mention also of the twelve patriarchs, by this again bringing down their pride at the noble birth of their fathers. Because many of these also were born of women that were slaves; but nevertheless the difference of the parents did not make a difference in the children. For all were equally both patriarchs and heads of tribes. For this is the precedence of the Church, this the prerogative of the nobility that is among us, taking its type from the beginning. So that whether thou be bond or free, you have from thence nothing more nor less; but the question is all about one thing only, namely, the mind, and the disposition of the soul.

But besides what we have said, there is another reason why he has mentioned even this history. For indeed, Zara's name was not included randomly along with that of Phares. (It would have been irrelevant and unnecessary, when he had mentioned Phares—from whom he was to trace Christ's genealogy—to also mention Zara.) Why then did he mention him? When Tamar was about to give birth to them, and the labor pains had come upon her, Zara put out his hand first. Then the midwife, when she saw this, tied a scarlet thread around his hand in order to identify the firstborn. But the child, once he was bound, drew his hand back in, and after he had drawn it in, Phares came out first, and then Zara. The midwife, when she saw this, said, "Why was the barrier broken through for you?"

4. But besides what we have said, there is another cause also, wherefore he has mentioned even this history; for to be sure, Zara's name was not cast at random on that of Phares. (For indeed it was irrelevant, and superfluous, when he had mentioned Phares, from whom he was to trace Christ's genealogy, to mention Zara also.) Wherefore then did he mention him? When Thamar was on the point of giving birth to them, the pangs having come upon her, Zara put forth his hand first. Genesis 38:27 Then the midwife, when she saw this, in order that the first should be known, bound his hand with scarlet; but the child, when he was bound, drew in his hand, and when he had drawn it in, Phares came forth first, and then Zara. The midwife when she saw this said, Why was the hedge broken up for you?

Do you see the mysterious meaning hidden in these events? These things were not recorded for us without purpose, since it would not be worth our time to learn what the midwife said, nor would it deserve a written account to know that the child who came out second had put his hand out first. What then is the hidden lesson? First, we learn what is being revealed from the child's name, for Phares means a division and a breach. And furthermore, we learn from the actual event that took place, for it was not according to nature that, after thrusting out his hand, he should draw it back in when the thread was tied around it. These things were neither the result of deliberate movement nor did they happen as a natural consequence. For after the hand had emerged, that another child should come out before him was perhaps not unnatural; but that he should draw it back and make way for another was no longer the normal manner of children being born. Rather, the grace of God was present with the children, directing these events and sketching out for us through them a kind of image of the things that were to come.

Do you see the dark expression of mysteries? For it was not without purpose that these things were recorded for us: since neither was it worth our study to learn, what it might be that the midwife said; nor worth a narrative to know, that he who came out second, put forth his hand first. What then is the mysterious lesson? First, from the name of the child we learn what is inquired, for Phares is a division, and a breach. And moreover from the thing itself, which took place; for it was not in the order of nature that, having thrust out his hand, he should draw it in again when bound; these thing neither belonged to a movement directed by reason, nor did they take place in the way of natural consequence. For after the hand had found its way out, that another child should come forth before was perhaps not unnatural; but that he should draw it back, and give a passage for another, was no longer after the manner of children at the birth, but the grace of God was present with the children, ordering these things, and sketching out for us by them a sort of image of the things that were to come.

What then? Some who have examined these matters carefully say that these children represent the two nations. And so, to help you learn that the way of life of the later people shone forth before the beginning of the former people, the child who has his hand stretched out does not show his whole body but draws even his hand back in again. Then after his brother had slipped out completely, he too appears completely. This also happened with the two nations. I mean that after the way of life of the Church had been revealed in the times of Abraham and then had been withdrawn in the middle of its course, the Jewish people came with their legal system, and then the new people appeared completely with their own laws. This is why the midwife says, "Why was the hedge broken up for you?"—because the law coming in had broken in upon the freedom of that way of life. For indeed Scripture is always accustomed to call the law a hedge, as the prophet says: "You have broken down her hedge, so that all who pass by the way pluck off her grapes," and "I have set a hedge about it," and Paul says, "Having broken down the middle wall of the hedge." But others say that the statement "Why was the hedge broken up for you?" was spoken about the new people, because when it came it put down the law.

What then? Some of those who have examined these things accurately say, that these children are a type of the two nations. And so in order that you might learn that the polity of the latter people shone forth previously to the origin of the former, the child that has the hand stretched forth does not show itself entire, but draws even it in again; and after his brother had glided forth whole, then he too appears entire. And this took place also with regard to the two nations. I mean, that after the polity of the Church had been manifested in the times of Abraham, and then had been withdrawn in the midst of its course, the Jewish people came, and the legal polity, and then the new people appeared entire with their own laws. Wherefore also the midwife says, Why was the hedge broken up for you? because the law coming in had broken in upon the freedom of the polity. For indeed the Scripture is ever wont to call the law a hedge; as the prophet says: You have broken down her hedge, so that all they which pass by the way do pluck off her grapes: and, I have set a hedge about it: and Paul, Having broken down the middle wall of the hedge. But others say, that the saying, Why was the hedge broken up for you? was spoken touching the new people: for this at its coming put down the law.

Do you see that it was not for a few or minor reasons that he reminded us of the entire story concerning Judah? For this purpose he has also mentioned Ruth and Rahab—one a foreigner, the other a prostitute—so that you may learn that He came to do away with all our evils. For He has come as a Physician, not as a Judge. Therefore, just as those in ancient times took prostitutes as wives, so too God espoused to Himself the physis that had played the harlot. And this very thing the prophets from the beginning declare to have taken place with respect to the Synagogue. But that spouse was ungrateful toward Him who had been a husband to her, whereas the Church, once delivered from the evils inherited from our fathers, continued to embrace the Bridegroom.

5. Do you see that it was not for few nor small causes that he brought to our remembrance the whole history concerning Judah? For this end he has mentioned Ruth also and Rahab, the one an alien, the other an harlot, that you may learn that He came to do away with all our ills. For He has come as a Physician, not as a Judge. Therefore in like manner as those of old took harlots for wives, even so God too espoused unto Himself the nature which had played the harlot: and this also prophets from the beginning declare to have taken place with respect to the Synagogue. But that spouse was ungrateful towards Him who had been an husband to her, whereas, the Church, when once delivered from the evils received from our fathers, continued to embrace the Bridegroom.

Look at what happened to Ruth—it's very similar to what happens with us. She was from a foreign people and extremely poor, yet when Boaz saw her, he didn't despise her poverty or reject her lowly birth, just as Christ received the Church when she was both foreign and very poor, and made her a partner in great blessings. But just as Ruth would never have gained this marriage if she hadn't first left her father and abandoned her household, people, country, and relatives, so too the Church became lovely to the Bridegroom only after forsaking the customs people had received from their fathers. The prophet speaks to her about this, saying, "Forget your people and your father's house, so the king will desire your beauty." Ruth did this too, and because of it she became a mother of kings, just as the Church did. David himself came from her line. So to humble them by all these things and persuade them not to be arrogant, he composed this genealogy and brought forward these women. Yes, because this last woman, through those who came between, was an ancestor to the great king, and David is not ashamed of these ancestors. It's impossible—absolutely impossible—for someone to be good or bad, obscure or glorious, based on their ancestors' virtue or vice. And if we must say something even paradoxical, a person shines all the brighter who, though not descended from worthy ancestors, has still become excellent.

See, for instance, what befell Ruth, how like it is to the things which belong to us. For she was both of a strange race, and reduced to the utmost poverty, yet Boaz when he saw her neither despised her poverty nor abhorred her mean birth, as Christ having received the Church, being both an alien and in much poverty, took her to be partaker of the great blessings. But even as Ruth, if she had not before left her father, and renounced household and race, country and kindred, would not have attained unto this alliance; so the Church too, having forsaken the customs which men had received from their fathers, then, and not before, became lovely to the Bridegroom. Of this therefore the prophet discourses unto her, and says, Forget your people, and your father's house, so shall the king have pleasure in your beauty. This Ruth did too, and because of this she became a mother of kings, even as the Church did likewise. For of her David himself sprung. So then to shame them by all these things, and to prevail on them not to be high-minded, he has both composed the genealogy, and brought forward these women. Yes, for this last, through those who intervened, was parent to the great king, and of these David is not ashamed. For it cannot, nay, it cannot be that a man should be good or bad, obscure or glorious, either by the virtue or by the vice of his forefathers; but if one must say somewhat even paradoxical, he shines forth the more, who not being of worthy ancestors, has yet become excellent.

Let no one be arrogant about these things. Instead, consider the Lord's ancestors and put away all pride. Let your pride be in good deeds—or rather, not even in those. This is how the Pharisee became inferior to the Tax Collector. If you want to show that a good work is great, don't be proud of it, and you will have proven it all the greater. Consider that you have done nothing, and then you have done everything. If we are sinners and yet become righteous when we see ourselves as we truly are, just as the Tax Collector did, how much more will this be true when we are righteous but still consider ourselves sinners? Since people are made righteous from being sinners through humility (though this is not actually humility but simply being right-minded), if being right-minded accomplishes so much for sinners, consider what humility will accomplish for the righteous.

6. Let no one therefore be high-minded on account of these matters, but let him consider the forefathers of the Lord, and put away all his haughtiness, and let good actions be his pride; or rather, not even these. For thus it was that the Pharisee came to be inferior to the Publican. Thus, if you would show the good work to be great, have no high thought, and you have proved it so much the greater. Make account that you have done nothing, and then you have done all. For if, being sinners, when we account ourselves to be what we are, we become righteous, as indeed the Publican did; how much more, when being righteous we account ourselves to be sinners. Since if out of sinners men are made righteous by a lowly mind (although this were not to be lowly-minded but to be right-minded); if then to be right-minded avails so much in the case of sinners, consider what will not lowliness of mind do with respect to righteous men.

Do not ruin your efforts or throw away the results of your hard work. Do not run in vain, making all your labor worthless after the many courses you have run. Your Lord knows your good works better than you do. Even if you give only a cup of cold water, He does not overlook even this. Even if you contribute only a farthing, even if you only utter a sigh, He receives it all with great favor and remembers it, and He assigns great rewards for it.

Do not then mar your labors, nor cast away from you the fruits of your toils, neither run thou in vain, making frustrate all your labor after the many courses you have run. Nay, for your Lord knows your good works better than you do. Though thou give but a cup of cold water, not even this does He overlook; though thou contribute but a farthing, though you should utter a sigh only, He receives it all with great favor and is mindful thereof, and assigns for it great rewards.

But why do you examine your own actions and constantly bring them before us? Don't you know that if you praise yourself, God will no longer praise you? Just as if you lament over yourself, He will not stop proclaiming you before everyone. For it is not at all His will that your labors should be diminished. Why do I say diminished? Rather, He is doing and arranging everything so that even for little things He may crown you. And He goes about seeking reasons by which you may be delivered from hell. For this reason, even if you work only the eleventh hour of the day, He gives you your full wages. And even if you provide no basis for salvation, He says, "I do it for my own sake, so that my name will not be profaned" (Ezekiel 36:22). Even if you only sigh, even if you only weep, He quickly seizes upon all these things as an opportunity to save you.

But wherefore do you search out your own doings, and bring them out before us continually? Do you not know, that if you praise yourself, God will no more praise you? Even as if you bewail yourself, He will not cease proclaiming you before all. For it is not at all His will that your labors should be disparaged. Why do I say, disparaged? Nay, He is doing and contriving all things, so that even for little He may crown you; and He goes about seeking excuses, whereby you may be delivered from hell. For this cause, though you should work but the eleventh hour of the day, He gives your wages entire; and though thou afford no ground of salvation, He says, I do it for my own sake, that my name be not profaned: Ezekiel 36:22 though you should sigh only, though you should only weep, all these things He quickly catches hold of, for an occasion of saving you.

Let us not lift ourselves up, then, but let us declare ourselves unprofitable so that we may become profitable. For if you call yourself approved, you have become unprofitable, even though you were approved; but if you call yourself useless, you have become profitable, even though you were reprobate.

Let us not therefore lift up ourselves, but let us declare ourselves unprofitable, that we may become profitable. For if you call yourself approved, you have become unprofitable, though thou were approved; but if useless, you have become profitable, even though thou were reprobate.

Therefore, we need to forget our good actions. But someone might ask, how is it possible not to know things we're well aware of? Think about this: you constantly offend your Lord, yet you live comfortably and laugh, and you don't even realize you have sinned—you've pushed it all out of your mind. So can't you also put away the memory of your good deeds? After all, fear is a more powerful thing. But we do exactly the opposite. On one hand, even though we sin every day, we don't even bring it to mind. On the other hand, if we give a little money to a poor person, we keep thinking about it constantly. This behavior is complete madness, and it causes great loss to the one who thinks this way. The safe storehouse for good works is to forget our good works. Just as with clothing and gold—when we display them in a marketplace, we attract many people with bad intentions, but if we put them away at home and hide them, we keep them all secure—it's the same with our good deeds. If we constantly keep them in memory, we provoke the Lord, we arm the enemy, and we invite him to steal them away. But if no one knows about them except the One who alone should know, they will remain safe.

7. Wherefore it is necessary to forget our good actions. Yet how is it possible, one may say, not to know these things with which we are well acquainted? How do you say? Offending your Lord perpetually, you live delicately, and laugh, and dost not so much as know that you have sinned, but hast consigned all to oblivion; and of your good actions can you not put away the memory? And yet fear is a stronger kind of thing. But we do the very contrary; on the one hand, while each day we are offending, we do not so much as put it before our mind; on the other, if we give a little money to a poor person, this we are ever revolving. This kind of conduct comes of utter madness, and it is a very great loss to him who so makes his reckoning. For the secure storehouse of good works is to forget our good works. And as with regard to raiment and gold, when we expose them in a market-place, we attract many ill-meaning persons; but if we put them by at home and hide them, we shall deposit them all in security: even so with respect to our good deeds; if we are continually keeping them in memory, we provoke the Lord, we arm the enemy, we invite him to steal them away; but if no one know of them, besides Him who alone ought to know, they will lie in safety.

Don't constantly parade your good deeds, or someone might take them away. This is what happened to the Pharisee, because he carried them on his lips, and so the devil snatched them away. Yet he mentioned them with thanksgiving and referred everything to God. But even this was not enough. For it is not thanksgiving to insult others, to be vainglorious before many, to exalt yourself against those who have sinned. Rather, if you are giving thanks to God, be content with Him alone, and don't proclaim it to people or condemn your neighbor, for this is not thanksgiving. Do you want to learn what words of thanksgiving sound like? Listen to the Three Children, saying, "We have sinned, we have transgressed. You are righteous, O Lord, in all that you have done to us, because you have brought all things upon us by a true judgment." For to confess one's own sins—this is to give thanks with confession to God. It is the kind of thing that shows a person to be guilty of countless sins, yet not to have the proper penalty demanded. This person is truly the one who gives thanks.

Be not therefore for ever parading them, lest some one should take them away. As was the case with the Pharisee, for bearing them about upon his lips; whence also the devil caught them away. And yet it was with thanksgiving he made mention of them, and referred the whole to God. But not even did this suffice Him. For it is not thanksgiving to revile others, to be vainglorious before many, to exalt one's self against them that have offended. Rather, if you are giving thanks to God, be content with Him only, and publish it not unto men, neither condemn your neighbor; for this is not thanksgiving. Would you learn words of thanksgiving? Hearken unto the Three Children, saying, We have sinned, we have transgressed. You are righteous, O Lord, in all that you have done unto us, because you have brought all things upon us by a true judgment. For to confess one's own sins, this is to give thanks with confession unto God: a kind of thing which implies one to be guilty of numberless offenses, yet not to have the due penalty exacted. This man most of all is the giver of thanks.

Therefore, let us be careful not to say anything about ourselves, because this makes us both hateful to people and disgusting to God. For this reason, the more good works we do, the less we should speak about ourselves. This is the way to gain the greatest glory from both people and God. Or rather, not only glory from God, but also a reward—indeed, a great reward. Do not demand a reward so that you may receive a reward. Confess that you are saved by grace, so that He may declare Himself to be your debtor—and not only for your good works, but also for such right thinking. For when we do good works, we make Him our debtor for our good works only. But when we do not even think we have done any good work, then He becomes our debtor for this attitude as well, and even more for this than for the other things. This attitude is equal in value to our good works. If this attitude is missing, our good works will not appear great either. For in the same way, when we have servants, we most approve of them when, after they have performed all their duties with goodwill, they do not think they have done anything great. Therefore, if you want to make your good deeds great, do not think them to be great, and then they will be great.

8. Let us beware therefore of saying anything about ourselves, for this renders us both odious with men and abominable to God. For this reason, the greater the good works we do, the less let us say of ourselves; this being the way to reap the greatest glory both with men and with God. Or rather, not only glory from God, but a reward, yea, a great recompense. Demand not therefore a reward that you may receive a reward. Confess yourself to be saved by grace, that He may profess Himself a debtor to you; and not for your good works only, but also for such rightness of mind. For when we do good works, we have Him debtor for our good works only; but when we do not so much as think we have done any good work, then also for this disposition itself; and more for this, than for the other things: so that this is equivalent to our good works. For should this be absent, neither will they appear great. For in the same way, we too, when we have servants, Luke 17:10 do then most approve them when, after having performed all their service with good will, they do not think they have done anything great. Wherefore, if you would make your good deeds great, do not think them to be great, and then they will be great.

The centurion also said in this way, "I am not fit that you should enter under my roof." Because of this, he became worthy and was marveled at above all Jews. In the same way, Paul says, "I am not meet to be called an apostle." Because of this, he became even first of all. Likewise John said, "I am not meet to loose the latchet of His shoe." Because of this he was the friend of the Bridegroom, and the hand which he said was unworthy to touch His shoes, this Christ drew to His own head. Peter also said, "Depart from me, for I am a sinful man." Because of this he became a foundation of the Church.

It was in this way that the centurion also said, I am not fit that you should enter under my roof; because of this, he became worthy, and was marvelled at Matthew 8:8 above all Jews. On this wise again Paul says, I am not meet to be called an apostle; 1 Corinthians 15:9 because of this he became even first of all. So likewise John: I am not meet to loose the latchet of His shoe; because of this he was the friend of the Bridegroom, and the hand which he affirmed to be unworthy to touch His shoes, this did Christ draw unto His own head. So Peter too said, Depart from me, for I am a sinful man; Luke 5:8 because of this he became a foundation of the Church.

Nothing is more pleasing to God than counting yourself among the lowest. This is the foundation of all practical wisdom. For whoever is humbled and crushed in heart will not be conceited, will not be angry, will not envy his neighbor, and will not harbor any other passion. Just as when a hand is bruised, no matter how hard we try, we cannot lift it up high. So if we were to bruise our heart in the same way, even if it were stirred by countless swelling passions, it could not be lifted up, not even a little. For if a person, by mourning over matters of this life, drives out all the diseases of his soul, how much more will someone who mourns for sins enjoy the blessing of self-restraint.

For nothing is so acceptable to God as to number one's self with the last. This is a first principle of all practical wisdom. For he that is humbled, and bruised in heart, will not be vainglorious, will not be wrathful, will not envy his neighbor, will not harbor any other passion. For neither when a hand is bruised, though we strive ten thousand times, shall we be able to lift it up on high. If therefore we were thus to bruise our heart likewise, though it were stirred by ten thousand swelling passions, it could not be lifted up, no, not ever so little. For if a man, by mourning for things pertaining to this life, drives out all the diseases of his soul, much more will he, who mourns for sins, enjoy the blessing of self-restraint.

But who, one might ask, will be able to bruise his own heart in this way? Listen to David, who became famous chiefly for this reason, and see how broken his soul was. After countless good works, when he was about to lose his country, his home, and his very life, at the height of his disaster he saw a worthless and despised common soldier trampling on his misfortune and insulting him. Yet far from insulting him back, David completely forbade one of his commanders who wanted to kill the man, saying, "Let him alone, for the Lord has commanded him" (2 Samuel 16:10). And again, when the priests wanted to carry the ark of God with him, he would not allow it. Instead, what does he say? "Let me place it in the temple, and if God rescues me from the dangers ahead of me, I will see its beauty. But if He says to me, 'I have no delight in you,' then here I am—let Him do to me whatever seems good to Him." And his repeated actions toward Saul, time and time again, show extraordinary self-control. In fact, he even surpassed the old law and came close to the apostolic commands. For this reason he bore everything that came from the Lord's hand with contentment, not fighting against what happened to him, but aiming at one goal alone: in everything to obey and follow the laws God set. And when, after so many noble deeds on his part, he saw the tyrant—the one who killed his own father and his own brother, that abusive and crazed man—possessing his kingdom in his place, even then he was not offended. "But if this pleases God," he says, "that I should be hunted and wander and flee, and that he should be honored, I agree and accept it, and I thank God for His many afflictions." He was not like many shameless and impudent people who, when they have not done even the smallest part of his good works, ruin their own souls with countless blasphemies if they see others prospering while they themselves endure a little hardship. But David was not like that. Instead, he showed complete humility. That is why God also said, "I have found David, the son of Jesse, a man after my own heart."

9. But who, one may say, will be able thus to bruise his own heart? Listen to David, who became illustrious chiefly because of this, and see the contrition of his soul. How after ten thousand good works, and when he was on the point of being deprived of country, and home, and life itself, at the very season of his calamity, seeing a vile and outcast common soldier trample on the turn of his fortunes and revile him; so far from reviling him again, he utterly forbad one of his captains, who was desirous to have slain him, saying, Let him alone, for the Lord has bidden him. 2 Samuel 16:10 And again, when the priests desired to carry about the ark of God with him, he did not permit it; but what does he say? Let me set it down in the temple, and if God deliver me from the dangers that are before me, I shall see the beauty thereof; but if He say to me, I have no delight in you, behold, here am I, let Him do to me as seems good unto Him. And that which was done with regard to Saul, again and again, even oftentimes, what excellence of self-restraint does it not show? Yea, for he even surpassed the old law, and came near to the apostolic injunctions. For this cause he bore with contentedness all that came from the Lord's hands; not contending against what befell him, but aiming at one object alone, namely, in everything to obey, and follow the laws set by Him. And when after so many noble deeds on his part, he saw the tyrant, the parricide, the murderer of his own brother, that injurious, that frenzied one, possessing in his stead his own kingdom, not even so was he offended. But if this please God, says he, that I should be chased, and wander, and flee, and that he should be in honor, I acquiesce, and accept it, and do thank God for His many afflictions. Not like many of the shameless and impudent ones, who when they have not done, no not the least part of his good works, yet if they see any in prosperity, and themselves enduring a little discouragement, ruin their own souls by ten thousand blasphemies. But David was not such an one; rather he showed forth all modesty. Wherefore also God said, I have found David, the son of Jesse, a man after my own heart.

Let us also develop this kind of spirit, and whatever we suffer, we will bear it easily. Even before the Kingdom, we will gain here the benefit that comes from humility. "Learn from me," he says, "for I am meek and lowly in heart, and you will find rest for your souls." Therefore, so that we may enjoy rest both here and in the life to come, let us diligently plant in our souls the mother of all good things—I mean humility. In this way we will be able both to cross the sea of this life without being tossed by waves, and to finish our voyage in that calm harbor, through the grace and love for humanity of our Lord Jesus Christ, to whom be glory and might forever and ever. Amen.

Such a spirit as this let us too acquire, and whatever we may suffer we shall bear it easily, and before the Kingdom, we shall reap here the gain accruing from lowliness of mind. Thus learn, says He, of me, for I am meek and lowly in heart, and you shall find rest unto your souls. Matthew 11:29 Therefore in order that we may enjoy rest both here and hereafter, let us with great diligence implant in our souls the mother of all things that are good, I mean humility. For thus we shall be enabled both to pass over the sea of this life without waves, and to end our voyage in that calm harbor; by the grace and love towards man of our Lord Jesus Christ, to whom be glory and might for ever and ever. Amen.

Matthew 1:1.

Matt. I. 1.

The book of the genealogy of Jesus Christ, the Son of David, the Son of Abraham.

The book of the generation of Jesus Christ, the Son of David, the Son of Abraham.

Do you remember the instruction I recently gave you, asking you to listen to everything that is said with complete silence and mystical quietness? Today we are going to step into the holy entrance, which is why I have reminded you of this instruction.

Do you indeed remember the charge, which we lately made you, entreating you to hearken unto all the things that are said with all silence, and mystical quietness? For we are today to set foot within the holy vestibule, wherefore I have also put you in mind of the charge.

Since the Jews, when they were about to approach a mountain that was burning—with fire, blackness, darkness, and tempest—or rather when they were not even permitted to approach but only to see and hear these things from a distance—were commanded for three days beforehand to abstain from their wives, to wash their garments, and were in trembling and fear, both they themselves and Moses with them; how much more should we, when we are about to listen to such words and are not standing far from a smoking mountain but entering into Heaven itself, demonstrate greater self-denial. We should not be washing our garments, but cleansing the robe of our soul and freeing ourselves from all entanglement with worldly things. For it is not blackness that you will see, nor smoke, nor tempest, but the King Himself seated on the throne of that unspeakable glory, with angels and archangels standing beside Him, and the ranks of the saints with those countless multitudes.

Since, if the Jews, when they were to approach a mountain that burned, and fire, and blackness, and darkness, and tempest; — or rather when they were not so much as to approach, but both to see and to hear these things from afar — were commanded for three days before to abstain from their wives, and to wash their garments, and were in trembling and fear, both themselves and Moses with them; much more we, when we are to hearken to such words, and are not to stand far from a smoking mountain, but to enter into Heaven itself, ought to show forth a greater self-denial; not washing our garments, but wiping clean the robe of our soul, and ridding ourselves of all mixture with worldly things. For it is not blackness that you shall see, nor smoke, nor tempest, but the King Himself sitting on the throne of that unspeakable glory, and angels, and archangels standing by Him, and the tribes of the saints, with those interminable myriads.

For this is the city of God, containing the Church of the firstborn, the spirits of the just, the general assembly of the angels, the blood of sprinkling by which all are united into one, and Heaven has received the things of earth, and earth the things of Heaven, and that peace has come which was long ago desired by both angels and saints.

For such is the city of God, having the Church of the first-born, the spirits of the just, the general assembly of the angels, the blood of sprinkling, whereby all are knit into one, and Heaven has received the things of earth, and earth the things of Heaven, and that peace has come which was of old longed for both by angels and by saints.

Here stands the trophy of the cross, glorious and visible for all to see—the spoils won by Christ, the first-fruits of our nature, the plunder of our King. All these things we will come to know perfectly from the Gospels. If you follow with proper quietness, we will be able to lead you everywhere and show you where death is displayed as crucified, where sin is hung up, and where the many wonderful offerings from this war, from this battle, are found.

Herein stands the trophy of the cross, glorious, and conspicuous, the spoils won by Christ, the first-fruits of our nature, the booty of our King; all these, I say, we shall out of the Gospels know perfectly. If you follow in becoming quietness, we shall be able to lead you about everywhere, and to show where death is set forth crucified, and where sin is hanged up, and where are the many and wondrous offerings from this war, from this battle.

You will also see the tyrant bound here, the multitude of captives following him, and the citadel from which that unholy demon once overran everything. You will see the hiding places and dens of the robber now broken up and laid open, for our King was present even there.

You shall see likewise the tyrant here bound, and the multitude of the captives following, and the citadel from which that unholy demon overran all things in time past. You will see the hiding places, and the dens of the robber, broken up now, and laid open, for even there also was our King present.

But do not grow weary, beloved, for if someone were describing a visible war with its trophies and victories, you would feel no boredom at all—in fact, you would not prefer even food or drink to this story. But if that kind of account is welcome, how much more so is this one. For consider what it means to hear how on one side God from Heaven, rising from the royal thrones, leaped down to the earth and even to hell itself, and stood in battle formation; and how on the other side the devil set himself in array against Him—or rather not against God unveiled, but against God hidden in man's nature.

But be not thou weary, beloved, for if any one were describing a visible war, and trophies, and victories, would you feel no satiety at all; nay, you would not prefer either drink or meat to this history. But if that kind of narrative be welcome, much more this. For consider what a thing it is to hear, how on the one side God from Heaven, arising out of the royal thrones, leaped down Wisdom 18:15 unto the earth, and even unto hell itself, and stood in the battle array; and how the devil on the other hand set himself in array against Him; or rather not against God unveiled, but God hidden in man's nature.

And what is marvelous, you will see death destroyed by death, curse extinguished by curse, and the dominion of the devil brought down by the very things through which he prevailed. So let us thoroughly rouse ourselves and not sleep, for look, I see the gates opening to us. But let us enter with all proper order and with trembling, stepping right away into the vestibule itself.

And what is marvellous, you will see death destroyed by death, and curse extinguished by curse, and the dominion of the devil put down by those very things whereby he did prevail. Let us therefore rouse ourselves thoroughly, and let us not sleep, for lo, I see the gates opening to us; but let us enter in with all seemly order, and with trembling, setting foot straightway within the vestibule itself.

But what is this vestibule? The book of the genealogy of Jesus Christ, Son of David, Son of Abraham.

2. But what is this vestibule? The book of the generation of Jesus Christ, Son of David, Son of Abraham.

What do you say? Did you not promise to speak about the Only-begotten Son of God, yet you mention David, a man born after a thousand generations, and say that he is both father and ancestor? Wait—don't try to learn everything at once, but gently and little by little. You're still standing in the vestibule, right by the entrance; why are you rushing toward the inner shrine? You haven't yet properly observed everything on the outside. For I will not yet reveal to you that other generation—or rather, not even this one that comes after, because it is unutterable and unspeakable. And before me the Prophet Isaiah has told you this; when he proclaimed Christ's passion and His great care for the world, and marveled at who He was, what He became, and how far He descended, he cried out loud and clear, saying: "Who shall declare His generation?"

What do you say? Did you not promise to discourse of the Only-begotten Son of God, and do you make mention of David, a man born after a thousand generations, and say that he is both father and ancestor? Stay, seek not to learn all at once, but gently and little by little. Why, it is in the vestibule that you are standing, by the very porch; why then do you hasten towards the inner shrine? As yet you have not well marked all without. For neither for a while do I declare unto you that other generation: or rather not even this which comes after, for it is unutterable, and unspeakable. And before me the Prophet Esaias has told you this; where when proclaiming His passion, and His great care for the world, and admiring who He was, and what He became, and whither He descended, he cried out loud and clear, saying thus, Who shall declare His generation?

It is not that birth we are now to speak of, but this other one below, the one that took place on earth among countless witnesses. And concerning this we will relate as much as we are able, having received the grace of the Spirit. For no one can set forth even this birth entirely clearly, since it too is most awesome. Do not think, therefore, that you are hearing about small matters when you hear of this birth, but rather lift up your mind and immediately tremble, being told that God has come upon earth. For this was so marvelous and beyond expectation that because of it the very angels formed a choir and on behalf of the world offered up their praise, and the prophets from the beginning were amazed at this, that He was seen upon earth and conversed with men. Yes, for it is far beyond all thought to hear that God the Unspeakable, the Unutterable, the Incomprehensible, and He who is equal to the Father, has passed through a virgin's womb and has graciously consented to be born of a woman and to have Abraham and David as forefathers. But why do I mention Abraham and David? For what is even more amazing, there are those women whom we have recently mentioned.

It is not then of that we are now to speak, but of this beneath, this which took place on earth, which was among ten thousand witnesses. And concerning this again we will relate in such wise as it may be possible for us, having received the grace of the Spirit. For not even this may any one set forth altogether plainly, forasmuch as this too is most awful. Think not, therefore, it is of small things you are hearing, when you hear of this birth, but rouse up your mind, and straightway tremble, being told that God has come upon earth. For so marvellous was this, and beyond expectation, that because of these things the very angels formed a choir, and in behalf of the world offered up their praise for them, and the prophets from the first were amazed at this, that He was seen upon earth, and conversed with men Baruch 3:37. Yea, for it is far beyond all thought to hear that God the Unspeakable, the Unutterable, the Incomprehensible, and He that is equal to the Father, has passed through a virgin's womb, and has vouchsafed to be born of a woman, and to have Abraham and David for forefathers. But why do I say Abraham and David? For what is even more amazing, there are those women, whom we have lately mentioned.

Hearing these things, rise up and think nothing lowly. Rather, marvel especially because of this very thing: that being Son of the Unoriginate God, and His true Son, He allowed Himself to be called also Son of David, so that He might make you Son of God. He allowed a slave to be father to Him, so that He might make the Lord Father to you who are a slave.

3. Hearing these things, arise, and surmise nothing low: but even because of this very thing most of all should you marvel, that being Son of the Unoriginate God, and His true Son, He suffered Himself to be called also Son of David, that He might make you Son of God. He suffered a slave to be father to Him, that He might make the Lord Father to you a slave.

Do you see right from the start what kind of message the Gospels contain? If you doubt the things that concern you, then believe them based on what belongs to Him. For it is far more difficult, judging by human reasoning, for God to become man than for a man to be declared a Son of God. So when you are told that the Son of God is Son of David and of Abraham, don't doubt any longer that you too, the son of Adam, will be son of God. For He did not humble Himself so greatly without purpose or at random—He did it solely because He intended to lift us up. He was born according to the flesh so that you might be born according to the Spirit; He was born of a woman so that you might cease to be the son of a woman.

Do you see at once from the beginning of what nature are the Gospels? If you doubt concerning the things that pertain to you, from what belongs to Him believe these also. For it is far more difficult, judging by human reason, for God to become man, than for a man to be declared a Son of God. When therefore you are told that the Son of God is Son of David and of Abraham, doubt not any more that thou too, the son of Adam, shall be son of God. For not at random, nor in vain did He abase Himself so greatly, only He was minded to exalt us. Thus He was born after the flesh, that you might be born after the Spirit; He was born of a woman, that you might cease to be the son of a woman.

Therefore the birth was twofold, both like ours and also surpassing ours. For to be born of a woman was indeed our lot, but to be born not of blood, nor of the will of flesh, nor of man, but of the Holy Spirit (John 1:13) was to proclaim beforehand the birth surpassing ours, the birth to come, which He was about to freely give us of the Spirit. And everything else too was like this. Thus His baptism also was of the same kind, for it partook of the old, and it partook also of the new. To be baptized by the prophet marked the old, but the coming down of the Spirit foreshadowed the new. And just as if someone were to place himself in the space between two people standing apart, and stretching forth both his hands were to take hold on either side and tie them together, so He has done, joining the old covenant with the new, God's physis with man's, the things that are His with ours.

Wherefore the birth was twofold, both made like us, and also surpassing ours. For to be born of a woman indeed was our lot, but to be born not of blood, nor of the will of flesh, nor of man, but of the Holy Ghost, John 1:13 was to proclaim beforehand the birth surpassing us, the birth to come, which He was about freely to give us of the Spirit. And everything else too was like this. Thus His baptism also was of the same kind, for it partook of the old, and it partook also of the new. To be baptized by the prophet marked the old, but the coming down of the Spirit shadowed out the new. And like as though any one were to place himself in the space between any two persons that were standing apart, and stretching forth both his hands were to lay hold on either side, and tie them together; even so has He done, joining the old covenant with the new, God's nature with man's, the things that are His with ours.

Do you see the dazzling splendor of the city, how brilliantly it has shone upon you from the very beginning? How it has immediately revealed the King in your own form, as if in a military camp? For even there the king does not always appear bearing his full royal dignity, but often sets aside the purple robe and the crown and disguises himself in the clothing of an ordinary soldier. But there it is done so that by being recognized he would not draw the enemy against himself, while here it is the opposite—so that if He were recognized, He would not cause the enemy to flee from fighting Him, and so that He would not overwhelm all His own people. For His purpose was to save, not to terrify.

Do you see the flashing brightness of the city, with how great a splendor it has dazzled you from the very beginning? How it has straightway shown the King in your own form; as though in a camp? For neither there does the king always appear bearing his proper dignity, but laying aside the purple and the diadem, he often disguises himself in the garb of a common soldier. But there it is, lest by being known he should draw the enemy upon himself; but here on the contrary, lest, if He were known, He should cause the enemy to fly from the conflict with Him, and lest He should confound all His own people: for His purpose was to save, not to dismay.

For this reason, he has also immediately called Him by this title, naming Him Jesus. For this name, Jesus, is not Greek, but in the Hebrew language it is called Jesus, which, when translated into Greek, means "A Saviour." And He is called a Saviour because He saves His people.

4. For this reason he has also straightway called Him by this title, naming Him Jesus. For this name, Jesus, is not Greek, but in the Hebrew language it is thus called Jesus; which is, when interpreted into the Greek tongue, A Saviour. And He is called a Saviour, from His saving His people.

Do you see how he has given wings to the listener, speaking at once of familiar things while also using them to point us toward things beyond all hope? I mean that both these names were well known to the Jews. Because the events that were to take place were beyond expectation, the types even of the names came beforehand, so that from the very beginning all the unsettling force of novelty might be removed. Thus, the one who led the people into the land of promise after Moses was called Jesus. Have you seen the type? Now behold the truth. That one led into the land of promise, this one into heaven and to the good things in the heavens; that one after Moses died, this one after the law ceased; that one as a leader, this one as a King.

Do you see how he has given wings to the hearer, at once speaking things familiar, and at the same time by these indicating to us things beyond all hope? I mean that both these names were well known to the Jews. For, because the things that were to happen were beyond expectation, the types even of the names went before, in order that from the very first all the unsettling power of novelty might be taken away. Thus he is called Jesus, who after Moses brought the people into the land of promise. Have you seen the type? Behold the truth. That led into the land of promise, this into heaven, and to the good things in the heavens; that, after Moses was dead, this after the law had ceased; that as a leader, this as a King.

However, in case you heard the name Jesus and became confused because of the identical name, he has added "Jesus Christ, Son of David." But that other person was not from David's line, but from a different tribe.

However, lest having heard the word Jesus, you should by reason of the identity of the name be perplexed, he has added, Jesus Christ, Son of David. But that other was not of David, but of another tribe.

Why does he call it a book of the generation of Jesus Christ, when this book contains not only the birth but the whole dispensation? Because this is the summary of the whole dispensation, and it has become the source and foundation of all our blessings. Just as Moses calls it the book of heaven and earth, although he discussed not only heaven and earth but also all things between them, so this man has named his book after what is the sum of all the great things accomplished. For what is full of astonishment and beyond hope and all expectation is that God should become man. But once this has taken place, everything afterward follows as a reasonable consequence.

5. But wherefore does he call it a book of the generation of Jesus Christ, while yet this book has not the birth only, but the whole dispensation? Because this is the sum of the whole dispensation, and is made an origin and root of all our blessings. As then Moses calls it the book of heaven and earth, Genesis 2:4 although he has not discoursed of heaven and earth only, but also of all things that are in the midst thereof; so also this man has named his book from that which is the sum of all the great things done. For that which teems with astonishment, and is beyond hope and all expectation, is that God should become man. But this having come to pass, all afterwards follows in reasonable consequence.

But why didn't he say "the Son of Abraham" and then "the Son of David"? It is not, as some suppose, that he means to proceed upward from the lower point, since then he would have done the same as Luke, but now he does the opposite. Why then has he mentioned David? The man was on everyone's lips, both because of his prominence and because of the time, for he had not been dead so very long ago, unlike Abraham. And though God made promises to both, the one, being ancient, was passed over in silence, while the other, being fresh and recent, was repeated by all. They themselves, for instance, say, "Does not Christ come from the seed of David, and out of Bethlehem, the town where David was?" And no one called Him Son of Abraham, but all called Him Son of David; and that because David was more in everyone's memory, both on account of the time, as I have already said, and because of his royalty. On this principle again, all the kings whom they honored after his time were named after him, both by the people themselves and by God. For both Ezekiel and other prophets besides speak of David as coming and rising again; not meaning him who was dead, but those who were emulating his virtue. And to Hezekiah He says, "I will defend this city, for my own sake and for my servant David's sake." And to Solomon too He said that for David's sake He did not tear away the kingdom during his lifetime. For great was the glory of the man, both with God and with men.

6. But wherefore did he not say, the Son of Abraham, and then the Son of David? It is not, as some suppose, that he means to proceed upward from the lower point, since then he would have done the same as Luke, but now he does the contrary. Why then has he made mention of David? The man was in the mouths of all, both from his distinction, and from the time, for he had not been so very long since dead, like Abraham. And though God made promises to both, yet the one, as old, was passed over in silence, while the other, as fresh and recent, was repeated of all. Themselves, for instance, say, Does not Christ come of the seed of David, and out of Bethlehem, the town where David was? John 7:42 And no man called Him Son of Abraham, but all Son of David; and that because this last was more in the recollection of all, both on account of the time, as I have already said, and because of his royalty. On this principle again all the kings whom they had in honor after his time were named from him, both by the people themselves and by God. For both Ezekiel and other prophets besides speak of David as coming and rising again; not meaning him that was dead, but them who were emulating his virtue. And to Hezekiah He says, I will defend this city, for my own sake and for my servant David's sake. 2 Kings 19:34 And to Solomon too He said, that for David's sake He rent not the kingdom during his lifetime. For great was the glory of the man, both with God and with men.

For this reason, he starts right away with the one who was better known, and then traces back to his father. He considers it unnecessary, as far as the Jews are concerned, to take the genealogy any further back. These were the main figures held in high regard: one as a prophet and king, the other as a patriarch and prophet.

On account of this he makes the beginning at once from him who was more known, and then runs up to his father; accounting it superfluous, as far as regards the Jews, to carry the genealogy higher up. For these were principally the persons held in admiration; the one as a prophet and a king, the other as a patriarch and a prophet.

But how is it clear that he is descended from David, someone might ask? For if he was not born from a man but from a woman only, and the Virgin's genealogy is not traced, how will we know that he was from David's line? So there are two questions being asked: both why his mother's genealogy is not given, and why Joseph is mentioned by them when he had no part in the birth—since the latter seems unnecessary and the former seems like something missing.

7. But whence is it manifest that He is of David? one may say. For if He was not sprung of a man, but from a woman only, and the Virgin has not her genealogy traced, how shall we know that He was of David's race? Thus, there are two things inquired; both why His mother's genealogy is not recited, and wherefore it can be that Joseph is mentioned by them, who has no part in the birth: since the latter seems to be superfluous, and the former a defect.

Here are two questions that need to be asked: first, how is it clear that the Virgin is descended from David? How can we know she is from David's line? Listen to what God tells Gabriel: to go to a virgin engaged to a man named Joseph, who was from the house and family line of David. What could be clearer than this? You have just heard that the Virgin was from the house and family line of David.

Of which then is it necessary to speak first? How the Virgin is of David. How then shall we know that she is of David? Hearken unto God, telling Gabriel to go unto a virgin betrothed to a man (whose name was Joseph), of the house and lineage of David. What now would you have plainer than this, when you have heard that the Virgin was of the house and lineage of David?

Therefore it is clear that Joseph was also from the same lineage. Indeed, there was a law that commanded it was not lawful to take a wife from any other family line, but only from the same tribe. And the patriarch Jacob also prophesied that He would arise from the tribe of Judah, saying these words: there shall not fail a ruler out of Judah, nor a governor out of his loins, until He come for whom it is appointed, and He is the expectation of the Gentiles.

Hence it is evident that Joseph also was of the same. Yes, for there was a law, which bade that it should not be lawful to take a wife from any other stock, but from the same tribe. And the patriarch Jacob also foretold that He should arise out of the tribe of Judah, saying on this wise: there shall not fail a ruler out of Judah, nor a governor out of his loins, until He come for whom it is appointed, and He is the expectation of the Gentiles.

This prophecy clearly shows that He was from the tribe of Judah, but it does not also prove that He was from David's family line. Was David's family the only one in the tribe of Judah, or were there not many others as well? Couldn't someone belong to the tribe of Judah without also being from David's family?

Well; this prophecy does indeed make it clear that He was of the tribe of Judah, but not also that He was of the family of David. Was there then in the tribe of Judah one family only, even that of David, or were there not also many others? And might it not happen for one to be of the tribe of Judah, but not also of the family of David?

No, in case you might say this, the evangelist has removed your suspicion by stating that He was of the house and lineage of David.

Nay, lest you should say this, the evangelist has removed this suspicion of yours, by saying, that He was of the house and lineage of David.

And if you wish to learn this from another reason besides, we won't lack another proof. For it was not only forbidden to take a wife from another tribe, but not even from another lineage—that is, from another family line. So if we connect the words "of the house and lineage of David" either with the Virgin, what has been said remains valid; or if we connect them with Joseph, this same point is also proved. For if Joseph was of the house and lineage of David, he would not have taken his wife from any other line than the one from which he himself descended.

And if you wish to learn this from another reason besides, neither shall we be at a loss for another proof. For not only was it not allowed to take a wife out of another tribe, but not even from another lineage, that is, from another kindred. So that if either we connect with the Virgin the words, of the house and lineage of David, what has been said stands good; or if with Joseph, by that fact this also is proved. For if Joseph was of the house and lineage of David, he would not have taken his wife from another than that whence he himself was sprung.

What then, someone might ask, if he transgressed the law? This is exactly why he has testified in advance that Joseph was righteous—so that you would not say this. Instead, having been told of his virtue, you can be certain that he would not have transgressed the law. For if he was so kind and free from passion that he did not wish to punish the Virgin even when urged by suspicion, how could he have transgressed the law for lust? If he showed wisdom and self-restraint beyond the law (for to put her away privately was to act with self-restraint beyond the law), how could he have done anything contrary to the law, especially when there was no cause urging him to do so?

What then, one may say, if he transgressed the law? Why, for this cause he has by anticipation testified that Joseph was righteous, on purpose that you might not say this, but having been told his virtue, might be sure also that he would not have transgressed the law. For he who was so benevolent, and free from passion, as not to wish, even when urged by suspicion, to attempt inflicting punishment on the Virgin, how should he have transgressed the law for lust? He that showed wisdom and self-restraint beyond the law (for to put her away, and that privily, was to act with self-restraint beyond the law), how should he have done anything contrary to the law; and this when there was no cause to urge him?

Now that the Virgin was from the line of David is clear from these things; but why he gave Joseph's genealogy and not hers requires an explanation. What was the reason? It was not the custom among the Jews to trace the genealogy of women. So in order to keep the custom and not appear to be making changes from the start, and yet still make the Virgin known to us, for this reason he passed over her ancestors in silence and traced Joseph's genealogy. For if he had done this for the Virgin, he would have seemed to be introducing innovations; and if he had passed over Joseph in silence, we would not have known the Virgin's ancestors. Therefore, so that we might learn who Mary was and what her origin was, and so that the laws might remain undisturbed, he traced the genealogy of her betrothed husband and showed him to be from the house of David. For when this has been clearly proved, that other fact is demonstrated along with it, namely, that the Virgin likewise descended from there, because this righteous man, as I have already said, would not have agreed to take a wife from another tribe.

8. Now that the Virgin was of the race of David is indeed from these things evident; but wherefore he gave not her genealogy, but Joseph's, requires explanation. For what cause was it then? It was not the law among the Jews that the genealogy of women should be traced. In order then that he might keep the custom, and not seem to be making alterations from the beginning, and yet might make the Virgin known to us, for this cause he has passed over her ancestors in silence, and traced the genealogy of Joseph. For if he had done this with respect to the Virgin, he would have seemed to be introducing novelties; and if he had passed over Joseph in silence, we should not have known the Virgin's forefathers. In order therefore that we might learn, touching Mary, who she was, and of what origin, and that the laws might remain undisturbed, he has traced the genealogy of her espoused husband, and shown him to be of the house of David. For when this has been clearly proved, that other fact is demonstrated with it, namely, that the Virgin likewise is sprung from thence, by reason that this righteous man, even as I have already said, would not have endured to take a wife from another race.

There is also another reason, which someone might mention, of a more mystical nature, because of which the Virgin's ancestors were passed over in silence. But it would not be appropriate to explain this now, since so much has already been said.

There is also another reason, which one might mention, of a more mystical nature, because of which the Virgin's forefathers were passed over in silence; but this it were not seasonable now to declare, because so much has been already said.

Therefore let us end our discussion of these questions at this point, and let us carefully retain what has been revealed to us. For instance: why he mentioned David first; why he called the book "a book of the generation"; for what reason he said "of Jesus Christ"; how the birth is both common and not common; from where it was shown that Mary descended from David; and why Joseph's genealogy is traced while her ancestors are passed over in silence.

9. Wherefore let us stay at this point our discourse concerning the questions, and in the meanwhile let us retain with accuracy what has been revealed to us; as, for instance, why he mentioned David first; wherefore he called the book, a book of the generation; on what account he said, of Jesus Christ; how the birth is common and not common; whence it was that Mary was shown to be from David; and wherefore Joseph's genealogy is traced, while her ancestors are passed over in silence.

For if you retain these things, you will encourage us more with respect to what is to come; but if you reject and cast them from your mind, we will be more reluctant regarding the rest. Just as no farmer would want to pay attention to soil that had destroyed the previous seed.

For if you retain these things, you will the more encourage us with respect to what is to come; but if you reject and cast them from your mind, we shall be the more backward as to the rest. Just as no husbandman would care to pay attention to a soil which had destroyed the former seed.

So I urge you to turn these things over in your minds. For when we think about such matters, some great good springs up in the soul that leads to salvation. Through these meditations we will be able to please God Himself. Our mouths will be kept clean from insults, obscene speech, and slander while they exercise themselves in spiritual words. We will be formidable to the demons while we arm our tongue with such words. We will draw God's grace to ourselves more fully, and it will make our vision sharper. For indeed, God gave us eyes, mouth, and hearing for this purpose—that all our members may serve Him, that we may speak His words and do His deeds, that we may sing continual hymns to Him, that we may offer up sacrifices of thanksgiving, and that through these things we may thoroughly purify our consciences.

Wherefore I entreat you to revolve these things. For from taking thought concerning such matters, there springs in the soul some great good, tending unto salvation. For by these meditations we shall be able to please God Himself; and our mouths will be pure from insults, and filthy talking, and reviling, while they are exercising themselves in spiritual sayings; and we shall be formidable to the devils, while arming our tongue with such words; and we shall draw unto ourselves God's grace the more, and it will render our eye more piercing. For indeed both eyes and mouth and hearing He set in us to this intent, that all our members may serve Him, that we may speak His words, and do His deeds, that we may sing unto Him continual hymns, that we may offer up sacrifices of thanksgiving, and by these may thoroughly purify our consciences.

For just as a body will be healthier when it enjoys the benefits of pure air, so a soul will be more endued with practical wisdom when it is nourished by such exercises as these. Do you not see that even the eyes of the body, when they remain in smoke, are always weeping, but when they are in clear air, and in a meadow, and in fountains and gardens, they become sharper and healthier? The soul's eye is like this also. If it feeds in the meadow of spiritual oracles, it will be clear and piercing and quick of sight. But if it departs into the smoke of the things of this life, it will weep without end and wail both now and hereafter. For indeed the things of this life are like smoke. On this account one has said, "My days have failed like smoke." He was referring to their shortness of duration and to their unsubstantial nature, but I would say that we should take what is said not in this sense alone, but also as to their turbid character.

For as a body will be more in health when enjoying the benefits of a pure air, even so will a soul be more endued with practical wisdom when nourished in such exercises as these. Do you see not even the eyes of the body, that when they abide in smoke they are always weeping; but when they are in clear air, and in a meadow, and in fountains and gardens, they become more quicksighted and more healthy? Like this is the soul's eye also, for should it feed in the meadow of spiritual oracles, it will be clear and piercing, and quick of sight; but should it depart into the smoke of the things of this life, it will weep without end, and wail both now and hereafter. For indeed the things of this life are like smoke. On this account also one has said, My days have failed like smoke. He indeed was referring to their shortness of duration, and to their unsubstantial nature, but I would say that we should take what is said, not in this sense alone, but also as to their turbid character.

For nothing hurts and dims the eye of the soul as much as the crowd of worldly anxieties and the swarm of desires. These are the wood that feeds this smoke. And just as fire, when it takes hold of any damp and waterlogged fuel, kindles much smoke, so likewise this desire, so intense and burning, when it takes hold of a soul that is (so to speak) damp and dissolute, produces in its own way an abundance of smoke. For this reason we need the dew of the Spirit, and that air, so that it may extinguish the fire and scatter the smoke and give wings to our thoughts. For it cannot, it cannot be that someone weighed down with such great evils should soar up to heaven; it would be good if we could make our way there without obstacles—or rather, it is not possible even then, unless we obtain the wing of the Spirit.

For nothing does so hurt and dim the eye of the soul as the crowd of worldly anxieties and the swarm of desires. For these are the wood that feeds this smoke. And as fire, when it lays hold of any damp and saturated fuel, kindles much smoke; so likewise this desire, so vehement and burning, when it lays hold of a soul that is (so to speak) damp and dissolute, produces also in its way abundance of smoke. For this cause there is need of the dew of the Spirit, and of that air, that it may extinguish the fire, and scatter the smoke, and give wings to our thoughts. For it cannot, it cannot be that one weighed down with so great evils should soar up to heaven; it is well if being without impediment we can cleave our way there; or rather it is not possible even so, unless we obtain the wing of the Spirit.

Now if we need both an unencumbered mind and spiritual grace in order to ascend to that height, what happens if we have none of these things but instead draw to ourselves everything opposite to them—even a satanic weight? How shall we be able to soar upward when we are dragged down by such a great load? For indeed, if anyone were to weigh our words as though in accurate scales, in ten thousand talents of worldly talk he would scarcely find a hundred pence worth of spiritual words, or rather, I should say, not even ten farthings. Is it not then a disgrace and an extreme mockery that if we have a servant, we use him for the most part in necessary things, but though we possess a tongue, we do not treat our own member as well as we treat a slave? Instead, we use it for unprofitable things and mere padding. And if only it were just for padding! But now it is for things that are contrary, harmful, and in no way advantageous to us. For if the things we spoke were profitable to us, they would surely also be pleasing to God. But as it is, whatever the devil may suggest, we speak it all—now laughing, now speaking cleverly, now cursing and insulting, now swearing, lying, and taking false oaths, now grumbling, now making empty chatter and talking nonsense more than old women, uttering everything that does not concern us.

Now if there be need both of an unencumbered mind, and of spiritual grace, that we may mount up to that height; what if there be none of these things, but we draw to ourselves whatever is opposite to them, even a satanical weight? How shall we be able to soar upwards, when dragged down by so great a load? For indeed, should any one attempt to weigh our words as it were in just balances; in ten thousand talents of worldly talk he will scarcely find an hundred pence of spiritual words, or rather, I should say, not even ten farthings. Is it not then a disgrace, and an extreme mockery, that if we have a servant, we make use of him for the most part in things necessary, but being possessed of a tongue, we do not deal with our member so well even as with a slave, but on the contrary make use of it for things unprofitable, and mere makeweights? And would it were only for makeweights: but now it is for what are contrary and hurtful and in no respect advantageous to us. For if the things that we spoke were profitable to us, they would assuredly be also pleasing to God. But as it is, whatever the devil may suggest, we speak it all, now laughing, and now speaking wittily; now cursing and insulting, and now swearing, lying, and taking false oaths; now murmuring, and now making vain babblings, and talking trifles more than old wives; uttering all things that are of no concern to us.

For tell me, who among you standing here could repeat one Psalm or any other portion of the divine Scriptures if asked to do so? There is not one.

For, tell me, who of you that stand here, if he were required, could repeat one Psalm, or any other portion of the divine Scriptures? There is not one.

And this is not the only troubling thing, but while you have become so slow and reluctant concerning spiritual matters, when it comes to things that belong to Satan you are more intense than fire. If someone wanted to ask you for songs of demons and impure, effeminate melodies, he would find many people who know these perfectly and repeat them with great pleasure.

And it is not this only that is the grievous thing, but that while you have become so backward with respect to things spiritual, yet in regard of what belongs to Satan you are more vehement than fire. Thus should any one be minded to ask of you songs of devils and impure effeminate melodies, he will find many that know these perfectly, and repeat them with much pleasure.

But what is the answer to these charges? "I am not," you will say, "one of the monks, but I have both a wife and children, and the care of a household." Why, this is exactly what has ruined everything—your assumption that reading the divine Scriptures belongs only to those people, when in fact you need it far more than they do. For those who live in the world and receive wounds every day are the ones who most need medicines. So it is far worse than not reading to consider the thing even unnecessary, for these are words of diabolical invention. Do you not hear Paul saying that all these things are written for our admonition?

10. But what is the answer to these charges? I am not, you will say, one of the monks, but I have both a wife and children, and the care of a household. Why, this is what has ruined all, your supposing that the reading of the divine Scriptures appertains to those only, when you need it much more than they. For they that dwell in the world, and each day receive wounds, these have most need of medicines. So that it is far worse than not reading, to account the thing even superfluous: for these are the words of diabolical invention. Hear ye not Paul saying, that all these things are written for our admonition? 1 Corinthians 10:11

You wouldn't choose to pick up a Gospel with unwashed hands, would you? But don't you think the things stored up within it are absolutely essential? This is why everything is turned upside down.

And you, if you had to take up a Gospel, would not choose to do so with hands unwashed; but the things that are laid up within it, do you not think to be highly necessary? It is because of this, that all things are turned upside down.

If you want to learn how great the benefit of the Scriptures is, examine yourself: what do you become when hearing the Psalms, and what when listening to a song of Satan? How are you disposed when staying in a church, and how when sitting in a theater? You will see that the difference between this soul and that is great, although both are one. This is why Paul said, "Evil communications corrupt good manners" (1 Corinthians 15:33). For this reason we continually need those songs which serve as charms from the Spirit. Yes, for this is how we excel the irrational creatures, since with respect to all other things, we are even exceedingly inferior to them.

For if you would learn how great is the profit of the Scriptures, examine yourself, what you become by hearing Psalms, and what by listening to a song of Satan; and how you are disposed when staying in a Church, and how when sitting in a theatre; and you will see that great is the difference between this soul and that, although both be one. Therefore Paul said, Evil communications corrupt good manners. 1 Corinthians 15:33 For this cause we have need continually of those songs, which serve as charms from the Spirit. Yes, for this it is whereby we excel the irrational creatures, since with respect to all other things, we are even exceedingly inferior to them.

This is the soul's food, its adornment, and its safety. Not hearing Scripture, by contrast, brings famine and wasting away. As God says, "I will give them not a famine of bread, nor a thirst of water, but a famine of hearing the word of the Lord" (Amos 8:11).

This is a soul's food, this its ornament, this its security; even as not to hear is famine and wasting; for I will give them, says He, not a famine of bread, nor a thirst of water, but a famine of hearing the word of the Lord. Amos 8:11

What could be more miserable than this? The very evil that God threatens as punishment, you are bringing on yourself by your own choice, introducing a terrible famine into your soul and making it the weakest thing imaginable. For the soul's nature is both to be destroyed and to be saved by words. Yes, words can drive it to anger, and words of the same kind can also make it gentle; a filthy expression tends to inflame it with lust, while it is trained toward temperance by speech full of seriousness.

What then can be more wretched? When the very evil, which God threatens in the way of punishment, this you are drawing upon your head of your own accord, bringing into your soul a sort of grievous famine, and making it the feeblest thing in the world? For it is its nature both to be wasted and to be saved by words. Yea, this leads it on to anger; and the same kind of thing again makes it meek: a filthy expression is wont to kindle it to lust, and it is trained to temperance by speech full of gravity.

But if a mere word has such great power, tell me, how can you despise the Scriptures? And if an admonition can accomplish such great things, how much more when the admonitions come with the Spirit. Yes, for a word from the divine Scriptures, sounding in the ear, does more than fire to soften the hardened soul and makes it fit for all good things.

But if a word merely have such great power, tell me, how is it thou dost despise the Scriptures? And if an admonition can do such great things, far more when the admonitions are with the Spirit. Yes, for a word from the divine Scriptures, made to sound in the ear, does more than fire soften the hardened soul, and renders it fit for all good things.

In the same way, Paul, when he found the Corinthians puffed up and inflamed, calmed them down and made them more thoughtful. They were taking pride in the very things they should have been ashamed of and wanted to hide. But after they received his letter, listen to how they changed—the Teacher himself testified about them, saying: "For this very thing, that you sorrowed in a godly way, what carefulness it produced in you, yes, what clearing of yourselves, yes, what indignation, yes, what zeal, yes, what revenge." In this way we discipline servants and children, wives and friends, and turn our enemies into friends.

11. In this way too did Paul, when he had found the Corinthians puffed up and inflamed, compose them, and make them more considerate. For they were priding themselves on those very things, touching which they ought to have been ashamed, and to have hid their face. But after they had received the letter, hear the change in them, of which the Teacher himself has borne witness for them, saying on this wise: for this very thing, that you sorrowed after a godly sort, what carefulness it wrought in you, yea, what clearing of yourselves, yea, what indignation, yea, what zeal, yea, what revenge. In this way do we bring to order servants and children, wives, and friends, and make our enemies friends.

In the same way, the great men who were dear to God also became better. For example, David, after his sin, when he received the benefit of certain words, then came to that most excellent repentance. The apostles also became what they became by this means, and drew the whole world after them.

In this way the great men too, they that were dear to God, became better. David, for instance, after his sin, when he had had the benefit of certain words, then it was that he came unto that most excellent repentance; and the apostles also by this mean became what they did become, and drew after them the whole world.

And someone might ask, what's the benefit when a person hears but doesn't do what is said? Even from hearing alone, the benefit will be significant. For that person will go on to condemn himself and groan inwardly, and in time he will also come to do the things that are spoken of. But the person who doesn't even know he has sinned—when will he stop being negligent? When will he condemn himself?

And what is the profit, one may say, when any one hears, but does not what is said? Not little will the profit be even from hearing. For he will go on to condemn himself, and to groan inwardly, and will come in time also to do the things that are spoken of. But he that does not even know that he has sinned, when will he cease from his negligence? When will he condemn himself?

Let us not look down on listening to the divine Scriptures. For this is Satan's scheme—he does not allow us to see the treasure so that we will not gain the riches. Therefore he says that hearing the divine laws means nothing, so that he will not see us move from hearing to actual practice.

Let us not therefore despise the hearing of the divine Scriptures. For this is of Satan's devising; not suffering us to see the treasure, lest we should gain the riches. Therefore he says that the hearing the divine laws is nothing, lest he should see us from the hearing acquiring the practice also.

Understanding this evil scheme of his, let us protect ourselves against him on all sides, so that being equipped with this armor, we may both remain unconquered ourselves and strike him on the head. And in this way, having crowned ourselves with the glorious wreaths of victory, we may attain the good things to come, through the grace and love for humanity of our Lord Jesus Christ, to whom be glory and might forever and ever. Amen.

Knowing then this his evil art, let us fortify ourselves against him on all sides, that being fenced with this armor, we may both abide unconquered ourselves, and smite him on the head: and thus, having crowned ourselves with the glorious wreaths of victory, we may attain unto the good things to come, by the grace and love towards man of our Lord Jesus Christ, to whom be glory and might for ever and ever. Amen.

It would certainly be fitting for us not to need the help of written Scripture at all, but instead to display a life so pure that the grace of the Spirit would serve our souls in place of books, and that just as books are inscribed with ink, our hearts would be inscribed with the Spirit. But since we have completely lost this grace, come now, let us at least take the second-best option.

It were indeed meet for us not at all to require the aid of the written Word, but to exhibit a life so pure, that the grace of the Spirit should be instead of books to our souls, and that as these are inscribed with ink, even so should our hearts be with the Spirit. But, since we have utterly put away from us this grace, come, let us at any rate embrace the second best course.

That the former way was better, God has made clear through both His words and His actions. For He spoke to Noah, to Abraham, to his descendants, to Job, and even to Moses not through writings but directly by Himself, because He found their minds pure. But after the entire Hebrew people had fallen into the very pit of wickedness, only then did written words appear, along with tablets and the instruction that comes through them.

For that the former was better, God has made manifest, both by His words, and by His doings. Since unto Noah, and unto Abraham, and unto his offspring, and unto Job, and unto Moses too, He discoursed not by writings, but Himself by Himself, finding their mind pure. But after the whole people of the Hebrews had fallen into the very pit of wickedness, then and thereafter was a written word, and tables, and the admonition which is given by these.

And one can see that this was true not only of the saints in the Old Testament, but also of those in the New. For God did not give the apostles anything in writing either, but instead of written words He promised that He would give them the grace of the Spirit: "for He," says our Lord, "shall bring all things to your remembrance" (John 14:26). And so that you may learn that this was far better, hear what He says through the Prophet: "I will make a new covenant with you, putting my laws into their mind, and in their heart I will write them," and "they shall be all taught of God." And Paul too, pointing out this same superiority, said that they had received a law not on tablets of stone, but on fleshy tablets of the heart.

And this one may perceive was the case, not of the saints in the Old Testament only, but also of those in the New. For neither to the apostles did God give anything in writing, but instead of written words He promised that He would give them the grace of the Spirit: for He, says our Lord, shall bring all things to your remembrance. John 14:26 And that you may learn that this was far better, hear what He says by the Prophet: I will make a new covenant with you, putting my laws into their mind, and in their heart I will write them, and, they shall be all taught of God. And Paul too, pointing out the same superiority, said, that they had received a law not in tables of stone, but in fleshy tables of the heart.

But since over time they suffered shipwreck—some in regard to doctrines, others in regard to life and manners—there was again a need for them to be reminded through the written word.

But since in process of time they made shipwreck, some with regard to doctrines, others as to life and manners, there was again need that they should be put in remembrance by the written word.

Consider how great an evil this is for us. We should live so purely that we wouldn't even need written words, but should offer our hearts as books to the Spirit. Now that we have lost that honor and have come to need these writings, it is terrible that we fail again in properly using even this second remedy. For if it is blameworthy to need written words and not to have brought down upon ourselves the grace of the Spirit, consider how serious the accusation is when we refuse to benefit even from this help. Instead we treat what is written with neglect, as if it were thrown out without purpose and at random, and so we bring down upon ourselves our punishment with even greater severity.

2. Reflect then how great an evil it is for us, who ought to live so purely as not even to need written words, but to yield up our hearts, as books, to the Spirit; now that we have lost that honor, and have come to have need of these, to fail again in duly employing even this second remedy. For if it be a blame to stand in need of written words, and not to have brought down on ourselves the grace of the Spirit; consider how heavy the charge of not choosing to profit even after this assistance, but rather treating what is written with neglect, as if it were cast forth without purpose, and at random, and so bringing down upon ourselves our punishment with increase.

But so that no such result may follow, let us pay careful attention to what is written; and let us learn how the Old Law was given on the one hand, and how on the other hand the New Covenant was given.

But that no such effect may ensue, let us give strict heed unto the things that are written; and let us learn how the Old Law was given on the one hand, how on the other the New Covenant.

How then was that law given in time past, and when, and where? After the destruction of the Egyptians, in the wilderness, on Mount Sinai, when smoke and fire were rising up out of the mountain, a trumpet sounding, thunders and lightnings, and Moses entering into the very depth of the cloud. But in the new covenant not so—neither in a wilderness, nor on a mountain, nor with smoke and darkness and cloud and tempest. Instead, at the beginning of the day, in a house, while all were sitting together, with great quietness, everything took place. For those people, being more unreasonable and hard to guide, needed outward spectacle—a wilderness, a mountain, smoke, the sound of a trumpet, and other such things. But those who were of a higher character, submissive, and who had risen above mere bodily images—indeed, for it was the removal of punishment, and forgiveness of sins, and righteousness, and sanctification, and redemption, and adoption, and an inheritance of heaven, and a relationship to the Son of God, which he came announcing to all: to enemies, to the perverse, to those sitting in darkness. What then could ever equal this good news? God on earth, man in heaven, and all things mingled together; angels joined the choirs of men, men had fellowship with the angels and with the other powers above. And one might see the long war brought to an end, and reconciliation made between God and our nature, the devil put to shame, demons in flight, death destroyed, Paradise opened, the curse blotted out, sin put out of the way, error driven off, truth returning, the word of godliness sown everywhere and flourishing in its growth, the way of life of those above planted on the earth, those powers in secure contact with us, and on earth angels continually present, and abundant hope concerning things to come.

3. How then was that law given in time past, and when, and where? After the destruction of the Egyptians, in the wilderness, on Mount Sinai, when smoke and fire were rising up out of the mountain, a trumpet sounding, thunders and lightnings, and Moses entering into the very depth of the cloud. But in the new covenant not so — neither in a wilderness, nor in a mountain, nor with smoke and darkness and cloud and tempest; but at the beginning of the day, in a house, while all were sitting together, with great quietness, all took place. For to those, being more unreasonable, and hard to guide, there was need of outward pomp, as of a wilderness, a mountain, a smoke, a sound of trumpet, and the other like things: but they who were of a higher character, and submissive, and who had risen above mere corporeal imaginations, Yea, for it was removal of punishment, and remission of sins, and righteousness, and sanctification, and redemption, and adoption, and an inheritance of Heaven, and a relationship unto the Son of God, which he came declaring unto all; to enemies, to the perverse, to them that were sitting in darkness. What then could ever be equal to these good tidings? God on earth, man in Heaven; and all became mingled together, angels joined the choirs of men, men had fellowship with the angels, and with the other powers above: and one might see the long war brought to an end, and reconciliation made between God and our nature, the devil brought to shame, demons in flight, death destroyed, Paradise opened, the curse blotted out, sin put out of the way, error driven off, truth returning, the word of godliness everywhere sown, and flourishing in its growth, the polity of those above planted on the earth, those powers in secure intercourse with us, and on earth angels continually haunting, and hope abundant touching things to come.

He has called this account "good tidings" because all other things are merely words without substance—for instance, abundant wealth, great power, kingdoms, glories, honors, and whatever else people consider to be good. But what the fishermen proclaimed would rightly and properly be called good tidings, not only because these are certain and unchanging blessings beyond what we deserve, but also because they are given to us with complete ease.

Therefore he has called the history good tidings, forasmuch as all other things surely are words only without substance; as, for instance, plenty of wealth, greatness of power, kingdoms, and glories, and honors, and whatever other things among men are accounted to be good: but those which are published by the fishermen would be legitimately and properly called good tidings: not only as being sure and immoveable blessings, and beyond our deserts, but also as being given to us with all facility.

For we did not receive what we have by working hard and sweating, nor by exhaustion and suffering, but simply because we are loved by God.

For not by laboring and sweating, not by fatigue and suffering, but merely as being beloved of God, we received what we have received.

And why is it that when there were so many disciples, only two of the apostles wrote, along with two of their followers? (One was a disciple of Paul, and another of Peter, and together with Matthew and John, they wrote the Gospels.) It was because they did nothing out of vainglory, but did everything for what was useful.

5. And why can it have been, that when there were so many disciples, two write only from among the apostles, and two from among their followers? (For one that was a disciple of Paul, and another of Peter, together with Matthew and John, wrote the Gospels.) It was because they did nothing for vainglory, but all things for use.

What then? Wasn't one evangelist sufficient to tell everything? One certainly was sufficient. But if there are four who write, not at the same times, nor in the same places, and without having met together and talked with one another, and yet they all speak as if with one mouth, this becomes a very strong proof of the truth.

What then? Was not one evangelist sufficient to tell all? One indeed was sufficient; but if there be four that write, not at the same times, nor in the same places, neither after having met together, and conversed one with another, and then they speak all things as it were out of one mouth, this becomes a very great demonstration of the truth.

But the opposite has happened, some may say, since in many places they are shown to be contradicting each other. No, this very thing is actually very strong evidence of their truthfulness. For if they had agreed on everything exactly—even down to the time, place, and the very words—none of our enemies would have believed that they hadn't met together and written what they wrote by some human arrangement, because such complete agreement as that doesn't come from simplicity. But as it is, even the disagreement that seems to exist in small matters clears them of all suspicion and speaks plainly on behalf of the writers' character.

6. But the contrary, it may be said, has come to pass, for in many places they are convicted of discordance. Nay, this very thing is a very great evidence of their truth. For if they had agreed in all things exactly even to time, and place, and to the very words, none of our enemies would have believed but that they had met together, and had written what they wrote by some human compact; because such entire agreement as this comes not of simplicity. But now even that discordance which seems to exist in little matters delivers them from all suspicion, and speaks clearly in behalf of the character of the writers.

But if there is anything about times or places that they have recounted differently, this does not harm the truth of what they have said. And as far as God enables us, we will try to point these things out as we go along. We ask you, along with what we have already mentioned, to notice that in the main points—those that constitute our life and provide our doctrine—none of them is found to have disagreed anywhere, not even in the slightest.

But if there be anything touching times or places, which they have related differently, this nothing injures the truth of what they have said. And these things too, so far as God shall enable us, we will endeavor, as we proceed, to point out; requiring you, together with what we have mentioned, to observe, that in the chief heads, those which constitute our life and furnish out our doctrine, nowhere is any of them found to have disagreed, no not ever so little.

But what are these points? They are as follows: That God became man, that He worked miracles, that He was crucified, that He was buried, that He rose again, that He ascended, that He will judge, that He has given commandments that lead to salvation, that He has introduced a law not opposed to the Old Testament, that He is a Son, that He is only-begotten, that He is a true Son, that He is of the same ousia with the Father, and as many things as are similar to these; for concerning these we will find that there is complete agreement among them.

But what are these points? Such as follow: That God became man, that He wrought miracles, that He was crucified, that He was buried, that He rose again, that He ascended, that He will judge, that He has given commandments tending to salvation, that He has brought in a law not contrary to the Old Testament, that He is a Son, that He is only-begotten, that He is a true Son, that He is of the same substance with the Father, and as many things as are like these; for touching these we shall find that there is in them a full agreement.

If some miracles were not mentioned by all the Gospel writers, but instead one writer mentioned some and another mentioned others, this should not trouble you. For if one writer had recorded them all, the others would have been unnecessary. And if all had written entirely new things, completely different from each other, the proof of their agreement would not have been evident. For this reason they have both covered many things in common and each has also received and declared something of his own—so that, on the one hand, he would not seem superfluous and added to the pile for no reason, and on the other hand, he would make our test of the truth of their claims complete.

And if among the miracles they have not all of them mentioned all, but one these, the other those, let not this trouble you. For if on the one hand one had spoken of all, the number of the rest would have been superfluous; and if again all had written fresh things, and different one from another, the proof of their agreement would not have been manifest. For this cause they have both treated of many in common, and each of them has also received and declared something of his own; that, on the one hand, he might not seem superfluous, and cast on the heap to no purpose; on the other, he might make our test of the truth of their affirmations perfect.

Luke also tells us why he sets out to write: "so that you may know the certainty of the things you have been taught." This means that by being continually reminded, you may hold fast to the certainty and remain in certainty.

7. Now Luke tells us also the cause wherefore he proceeds to write: that you may hold, says he, the certainty of the words wherein you have been instructed; Luke 1:4 that is, that being continually reminded you may hold to the certainty, and abide in certainty.

But as to John, he has himself kept silent about the cause. Yet, as a tradition says that has come down to us from the beginning, even from the Fathers, he did not come to write without purpose. Because the three other evangelists had devoted their attention to the account of the dispensation, and the doctrines of the Godhead were nearly being left in silence, he was moved by Christ, and only then did he set himself to compose his Gospel. This is clear both from the historical account itself and from the opening of his Gospel. For he does not begin like the others from below, but from above, from the same point at which he was aiming, and it was with a view to this that he composed the whole book. And not only in the beginning, but throughout the entire Gospel, he is more lofty than the rest.

But as to John, he has himself kept silence touching the cause; yet, (as a tradition says, which has come down to us from the first, even from the Fathers,) neither did he come to write without purpose; but forasmuch as it had been the care of the three to dwell upon the account of the dispensation, and the doctrines of the Godhead were near being left in silence, he, moved by Christ, then and not till then set himself to compose his Gospel. And this is manifest both from the history itself, and from the opening of his Gospel. For he does not begin like the rest from beneath, but from above, from the same point, at which he was aiming, and it was with a view to this that he composed the whole book. And not in the beginning only, but throughout all the Gospel, he is more lofty than the rest.

Matthew, it is said, composed his Gospel in the Hebrew language when Jewish believers came to him and asked him to write down what he had previously taught them by word of mouth. Mark is also said to have done the same thing in Egypt at the request of the disciples there.

Of Matthew again it is said, that when those who from among the Jews had believed came to him, and besought him to leave to them in writing those same things, which he had spoken to them by word, he also composed his Gospel in the language of the Hebrews. And Mark too, in Egypt, is said to have done this self-same thing at the entreaty of the disciples.

For this reason, then, Matthew, since he was writing to Hebrews, sought to show nothing more than that He was from Abraham and David. But Luke, since he was addressing everyone in general, traces the account higher, going on even to Adam. And the one begins with His generation, because nothing was so comforting to the Jew as to be told that Christ was the offspring of Abraham and David. The other does not do so, but mentions many other things, and then proceeds to the genealogy.

For this cause then Matthew, as writing to Hebrews, sought to show nothing more, than that He was from Abraham, and David; but Luke, as discoursing to all in general, traces up the account higher, going on even to Adam. And the one begins with His generation, because nothing was so soothing to the Jew as to be told that Christ was the offspring of Abraham and David: the other does not so, but mentions many other things, and then proceeds to the genealogy.

But we will establish the harmony between them both by the whole world, which has received their statements, and by the very enemies of the truth. For many sects have arisen since their time, holding opinions opposed to their words. Some of these sects have accepted everything they said, while others have cut off certain portions from the rest of their statements and kept only those portions for themselves. But if there were any conflict in their statements, the sects that maintain the contrary position would not have received everything, but only what seemed to agree with their own views. Nor would those who have separated off a portion be completely refuted by that very portion. The result is that even the fragments cannot be hidden, but openly declare their connection with the whole body. Just as if you were to take any part from the side of an animal, even in that part you would find all the things out of which the whole is composed—nerves and veins, bones, arteries, and blood, and a sample, as one might say, of the whole mass—so it is also with regard to the Scriptures. In each portion of what is stated there, one can clearly see the connection with the whole. But if they were in conflict, this could not have been shown, and the doctrine itself would have been destroyed long ago, for every kingdom, He says, divided against itself shall not stand. But now even in this the power of the Spirit shines forth, namely, in that it prevailed upon these men, occupied as they were with things that are more necessary and very urgent, to take no harm at all from these small matters.

8. But the harmony between them we will establish, both by the whole world, which has received their statements, and by the very enemies of the truth. For many sects have had birth, since their time, holding opinions opposed to their words; whereof some have received all that they have said, while some have cut off from the rest certain portions of their statements, and so retain them for themselves. But if there were any hostility in their statements, neither would the sects, who maintain the contrary part, have received all, but only so much as seemed to harmonize with themselves; nor would those, which have parted off a portion, be utterly refuted by that portion; so that the very fragments cannot be hid, but declare aloud their connection with the whole body. And like as if you should take any part from the side of an animal, even in that part you would find all the things out of which the whole is composed — nerves and veins, bones, arteries, and blood, and a sample, as one might say, of the whole lump — so likewise with regard to the Scriptures; in each portion of what is there stated, one may see the connection with the whole clearly appearing. Whereas, if they were in discord, neither could this have been pointed out, and the doctrine itself had long since been brought to nought: for every kingdom, says He, divided against itself shall not stand. But now even in this shines forth the might of the Spirit, namely, in that it prevailed on these men, engaged as they were in those things which are more necessary and very urgent, to take no hurt at all from these little matters.

Now, we should not claim with absolute certainty where each one was living when he wrote.

Now, where each one was abiding, when he wrote, it is not right for us to affirm very positively.

But we will try to prove that they are not opposed to each other throughout this entire work. And when you accuse them of disagreement, you are doing exactly the same thing as if you were demanding that they use the same words and forms of speech.

But that they are not opposed to each other, this we will endeavor to prove, throughout the whole work. And thou, in accusing them of disagreement, art doing just the same as if you were to insist upon their using the same words and forms of speech.

And I am not yet claiming that those who take great pride in rhetoric and philosophy, many of whom have written many books on the same subjects, have not only expressed themselves differently but have even contradicted one another (for speaking differently is one thing, while speaking in contradiction is another)—I do not claim any of these things. Far be it from me to construct our defense from the madness of those men, nor am I willing to use falsehood to commend the truth.

9. And I do not yet say, that those likewise who glory greatly in rhetoric and philosophy, having many of them written many books touching the same matters, have not merely expressed themselves differently, but have even spoken in opposition to one another (for it is one thing to speak differently and another to speak at variance); none of these things do I say. Far be it from me to frame our defense from the frenzy of those men, neither am I willing out of falsehood to make recommendations for the truth.

But I would like to ask this: how were these differing accounts believed? How did they gain acceptance? How was it that, while saying opposite things, they were admired, believed, and celebrated everywhere in the world?

But this I would be glad to inquire: how were the differing accounts believed? How did they prevail? How was it that, while saying opposite things, they were admired, were believed, were celebrated everywhere in the world?

And yet there were many witnesses to what they said, and also many opponents and enemies. They didn't write these things in some hidden corner and bury them. Instead, they proclaimed them everywhere, by sea and land, speaking them openly to everyone. These things were read in the presence of enemies then, just as they are now, and nothing they said offended anyone. This is entirely natural, because it was a divine power that pervaded everything and made it succeed with all people.

And yet the witnesses of what they said were many, and many too were the adversaries and enemies thereof. For they did not write these things in one corner and bury them, but everywhere, by sea and by land, they unfolded them in the ears of all, and these things were read in the presence of enemies, even as they are now, and none of the things which they said offended any one. And very naturally, for it was a divine power that pervaded all, and made it to prosper with all men.

For if it had not been so, how could the tax collector, the fisherman, and the uneducated have attained such wisdom? For things that those outside the faith have never been able to imagine, not even in a dream, are by these men proclaimed with great certainty and made convincing, and not only in their lives, but even after death—not to two men, or twenty men, or a hundred, or a thousand, or ten thousand, but to cities, nations, and peoples, both to land and sea, in the lands of both Greeks and barbarians, both inhabited and deserted. And all this concerns things far beyond our nature. For leaving the earth behind, all their teaching concerns the things in heaven, as they bring to us another principle of life, another manner of living: both wealth and poverty, freedom and slavery, life and death, our world and our citizenship—all changed.

10. For if it had not been so, how could the publican, and the fisherman, and the unlearned, have attained to such philosophy? For things, which they that are without have never been able to imagine, no not in a dream, are by these men with great certainty both published and made convincing, and not in their lives only, but even after death: neither to two men, nor twenty men, nor an hundred, nor a thousand, nor ten thousand, but to cities, nations, and people, both to land and sea, in the land both of Greeks and barbarians, both inhabited and desert; and all concerning things far beyond our nature. For leaving the earth, all their discourse is concerning the things in heaven, while they bring in unto us another principle of life, another manner of living: both wealth and poverty, freedom and slavery, life and death, our world and our polity, all changed.

Plato, who wrote that absurd Republic, was not like this, nor were Zeno or anyone else who has written about government or created laws. Indeed, concerning all of them, they have made it clear by their own writings that an evil spirit and some cruel demon hostile to our race, an enemy of modesty and good order who overturns everything, has spoken through their souls. For example, when they make women common to all men, and when they strip virgins naked in the wrestling schools and bring them before the eyes of men, and when they establish secret marriages, mixing everything together and confusing it all, overturning the boundaries of nature, what else can be said? Even nature herself would testify that these teachings of theirs are inventions of demons and contrary to nature, refusing to tolerate what we have described. And this is the case even though they wrote not in the midst of persecutions, dangers, or battles, but in complete safety and freedom, and decorated their writings with many embellishments from many sources. But these doctrines of the fishermen, even though they were hunted down, beaten, and in danger, have been received with complete goodwill by learned and unlearned alike, by slave and free, by kings and common soldiers, by barbarians and Greeks.

Not like Plato, who composed that ridiculous Republic, or Zeno, or if there be any one else that has written a polity, or has framed laws. For indeed, touching all these, it has been made manifest by themselves, that an evil spirit, and some cruel demon at war with our race, a foe to modesty, and an enemy to good order, oversetting all things, has made his voice be heard in their soul. When, for example, they make their women common to all, and stripping virgins naked in the Palæstra, bring them into the gaze of men; and when they establish secret marriages, mingling all things together and confounding them, and overturning the limits of nature, what else is there to say? For that these their sayings are all inventions of devils, and contrary to nature, even nature herself would testify, not tolerating what we have mentioned; and this, though they write not amidst persecutions, nor dangers, nor fightings, but in all security and freedom, and deck it out with many ornaments from many sources. But these doctrines of the fishermen, chased as they were, scourged and in jeopardy, both learned and unlearned, both bond and free, both kings and private soldiers, both barbarians and Greeks, have received with all good will.

And you cannot say that these teachings were easily received by everyone because they were trivial and lowly. No, for these doctrines are far higher than those others. As for virginity, they never even imagined the very name of it, not even in a dream, nor voluntary poverty, nor fasting, nor any other of those things that are lofty.

11. And you can not say, that it was because these things were trifling and low, that they were easily to be received by all men: nay, for these doctrines are far higher than those. For as to virginity, they never imagined even the name thereof so much as in a dream, nor yet of voluntary poverty, nor of fasting, nor of any other of those things that are high.

But those who are on our side not only eliminate lust—they discipline not only the act itself, but even an unchaste look, insulting language, disorderly laughter, dress, gait, and clamor. They extend their precision even to the smallest things and have filled the whole earth with the plant of virginity. And concerning God and the things in heaven, they persuade people to be wise with such knowledge as none of those others has ever been able even to conceive in his mind. For how could they, who made gods out of images of beasts, of monsters that crawl on the earth, and of other things still more vile?

But they that are of our part not only exterminate lust, they chastise not only the act, but even an unchaste look, and insulting language, and disorderly laughter, and dress, and gait, and clamor, and they carry on their exactness even to the smallest things, and have filled the whole earth with the plant of virginity. And touching God too, and the things in heaven, they persuade men to be wise with such knowledge as no one of those has at any time been able so much as to conceive in his mind. For how could they, who made for gods images of beasts, and of monsters that crawl on the earth, and of other things still more vile?

Yet these high doctrines were both accepted and believed, and they flourish every day and increase. But the others have passed away and perished, having disappeared more easily than spiders' webs.

Yet these high doctrines were both accepted and believed, and they flourish every day and increase; but the others have passed away, and perished, having disappeared more easily than spiders' webs.

And very naturally, for demons were the ones spreading these ideas. This is why, besides their unclean nature, they are extremely obscure and require even greater effort to understand. For what could be more ridiculous than that system of government where the philosopher, after writing countless lines trying to show what justice is, has added to all this wordiness by filling his argument with much confusion? Even if it did contain anything useful, this must necessarily be quite useless for human life. For if the farmer and the blacksmith, the builder and the ship's captain, and everyone who makes their living by manual labor, has to abandon their trade and their honest work and spend so many years learning what justice is, they will often be completely destroyed by hunger before they have learned anything. They will perish because of this so-called justice, having learned nothing else worth knowing, and having ended their life by a miserable death.

And very naturally, for they were demons that published these things; wherefore besides their uncleanness, their obscurity is great, and the labor they require greater. For what could be more ridiculous than that republic, in which, besides what I have mentioned, the philosopher, when he has spent lines without number, that he may be able to show what justice is, has over and above this prolixity filled his discourse with much indistinctness? This, even if it did contain anything profitable, must needs be very useless for the life of man. For if the husbandman and the smith, the builder and the pilot, and every one who subsists by the labor of his hands, is to leave his trade, and his honest toils, and is to spend such and such a number of years in order to learn what justice is; before he has learned he will often times be absolutely destroyed by hunger, and perish because of this justice, not having learned anything else useful to be known, and having ended his life by a cruel death.

But our teachings are not like this. Instead, Christ has taught us what is just, what is fitting, what is beneficial, and virtue in general, summing it all up in few and simple words. At one time he says that the Law and the Prophets hang on two commandments—that is, on love of God and love of neighbor. At another time he says, "Whatever you want people to do to you, do the same for them; for this is the Law and the Prophets."

12. But our lessons are not such; rather Christ has taught us what is just, and what is seemly, and what is expedient, and all virtue in general, comprising it in few and plain words: at one time saying that, on two commandments hang the Law and the Prophets; Matthew 22:40 that is to say, on the love of God and on the love of our neighbor: at another time, Whatsoever ye would that men should do to you, do ye also to them; for this is the Law and the Prophets. Matthew 7:12

These things are plain to understand and easy to learn even for a laborer, a servant, a widow, a small child, and someone who seems very slow to grasp things. For the teachings of the truth are like this, and actual experience testifies to it. Everyone has learned what things they ought to do, and not only learned them but also eagerly pursued them—not just in the cities or in the middle of the marketplaces, but even on the mountaintops.

And these things even to a laborer, and to a servant, and to a widow woman, and to a very child, and to him that appears to be exceedingly slow of understanding, are all plain to comprehend and easy to learn. For the lessons of the truth are like this; and the actual result bears witness thereto. All at least have learned what things they are to do, and not learned only, but been emulous also of them; and not in the cities alone nor in the midst of the market places, but also in the summits of the mountains.

Yes, for there you will see true wisdom in abundance, and choirs of angels shining forth in a human body, and the commonwealth of Heaven revealed here on earth. For these fishermen also wrote a commonwealth for us, not with commands that it should be accepted from childhood, like those others, nor making it a law that the virtuous person must be a certain number of years old, but addressing their teaching generally to every age. For those lessons are children's toys, but these are the truth of things.

Yea, for there will you see true wisdom abounding, and choirs of angels shining forth in a human body, and the commonwealth of Heaven manifested here on earth. For a commonwealth did these fishermen too write for us, not with commands that it should be embraced from childhood, like those others, nor making it a law that the virtuous man must be so many years old, but addressing their discourse generally to every age. For those lessons are children's toys, but these are the truth of things.

And they have set Heaven as the place for this commonwealth, and have brought in God as its founder and as the lawgiver of its statutes—as was indeed their duty. The rewards in their commonwealth are not bay leaves or olive wreaths, nor a food allowance in the public hall, nor bronze statues—these cold and common things—but rather life without end, becoming children of God, joining the choir of angels, standing beside the royal throne, and being always with Christ. The public leaders of this commonwealth are tax collectors, fishermen, and tent-makers—not people who lived for a short time, but ones who are now living forever. Therefore even after their death they can accomplish the greatest good for those they govern.

And as a place for this their commonwealth they have assigned Heaven, and God they have brought in as the framer thereof, and as lawgiver of the statutes there set; as indeed was their duty. And the rewards in their commonwealth are not leaves of bay nor olive, nor an allowance of meat in the public hall, nor statues of brass, these cold and ordinary things, but a life which has no end, and to become children of God, to join the angels' choir, and to stand by the royal throne, and to be always with Christ. And the popular guides of this commonwealth are publicans, and fishermen, and tent-makers, not such as have lived for a short time, but such as are now living forever. Therefore even after their death they may possibly do the greatest good to the governed.

This republic is at war not with human beings, but with devils and incorporeal powers. For this reason their captain is not one of the human race or of the angels, but God Himself. The armor of these warriors also suits the nature of the warfare, for it is not made of hides and steel, but of truth and righteousness and faith and all true love of wisdom.

This republic is at war not with men, but with devils, and those incorporeal powers. Wherefore also their captain is no one of men, nor of angels, but God Himself. And the armor too of these warriors suits the nature of the warfare, for it is not formed of hides and steel, but of truth and of righteousness, and faith, and all true love of wisdom.

Since the republic just mentioned is both the subject of this book and what we now intend to discuss, let us pay careful attention to Matthew, who speaks plainly about it. What he says is not his own but entirely Christ's, who has established the laws of this city. Let us pay attention so that we may be enrolled as citizens and shine among those who have already become citizens and are awaiting their incorruptible crowns. Many people think this teaching is easy while the prophetic writings are difficult. But this is the opinion of those who do not understand the depth of the thoughts contained in it. Therefore I urge you to follow with great diligence, so that we may enter into the very ocean of what is written, with Christ as our guide at this entrance.

13. Since then the aforesaid republic is both the subject on which this book was written, and it is now proposed for us to speak thereof, let us give careful heed to Matthew, discoursing plainly concerning this: for what he says is not his own, but all Christ's, who has made the laws of this city. Let us give heed, I say, that we may be capable of enrolment therein, and of shining forth among those that have already become citizens thereof, and are awaiting those incorruptible crowns. To many, however, this discourse seems to be easy, while the prophetic writings are difficult. But this again is the view of men who know not the depth of the thoughts laid up therein. Wherefore I entreat you to follow us with much diligence, so as to enter into the very ocean of the things written, with Christ for our guide at this our entering in.

To make our teaching easier to learn, we ask and urge you—just as we have done with the other Scriptures—to read ahead the portion of Scripture we are about to explain, so that your reading may prepare the way for your understanding (as was the case with the eunuch in Acts 8:28), and this will greatly help our work.

But in order that the word may be the more easy to learn, we pray and entreat you, as we have done also with respect to the other Scriptures, to take up beforehand that portion of the Scripture which we may be going to explain, that your reading may prepare the way for your understanding (as also was the case with the eunuch Acts 8:28), and so may greatly facilitate our task.

This is because the questions are many and frequent. Look, for example, right at the beginning of his Gospel—how many difficulties could be raised one after another. First, why is the genealogy of Joseph traced when he was not the father of Christ? Second, how can it be shown that He derives His origin from David, when the ancestors of Mary, who bore Him, are not known, since the Virgin's genealogy is not traced? Third, why is Joseph's genealogy traced when he had nothing to do with the birth, while regarding the Virgin, who was the actual mother, it is not shown from what fathers, or grandfathers, or ancestors she descended?

14. And this because the questions are many and frequent. See, for instance, at once in the beginning of his Gospel, how many difficulties might be raised one after the other. As first, wherefore the genealogy of Joseph is traced, who was not father of Christ. Secondly, whence may it be made manifest that He derives His origin from David, while the forefathers of Mary, who bare Him, are not known, for the Virgin's genealogy is not traced? Thirdly, on what account Joseph's genealogy is traced, when he had nothing to do with the birth; while with regard to the Virgin, who was the very mother, it is not shown of what fathers, or grandfathers, or ancestors, she is sprung.

Along with these questions, this is also worth investigating: why is it that when tracing the genealogy through the men, he has also mentioned women? And why, since he decided to do this, did he not mention all of them, but instead passed over the more distinguished ones—such as Sarah, Rebecca, and others like them—and brought forward only those who are known for something bad? For example, if anyone was a prostitute, an adulteress, a mother through an unlawful marriage, or a foreigner or barbarian. He has mentioned the wife of Uriah, Tamar, Rahab, and Ruth. Of these, one was from a foreign race, another was a prostitute, another was defiled by her close relative—and not in the form of marriage, but through a stolen sexual encounter when she disguised herself as a prostitute. And concerning the wife of Uriah, no one is ignorant because of how well known the crime is. Yet the evangelist has passed over all the rest and included in the genealogy only these women. If women were to be mentioned, all of them should have been; if not all but only some, then those famous for virtue, not for evil deeds.

And along with these things, this is also worth inquiry, wherefore it can be, that, when tracing the genealogy through the men, he has mentioned women also; and why since he determined upon doing this, he yet did not mention them all, but passing over the more eminent, such as Sarah, Rebecca, and as many as are like them, he has brought forward only them that are famed for some bad thing; as, for instance, if any was a harlot, or an adulteress, or a mother by an unlawful marriage, if any was a stranger or barbarian. For he has made mention of the wife of Uriah, and of Thamar, and of Rahab, and of Ruth, of whom one was of a strange race, another an harlot, another was defiled by her near kinsman, and with him not in the form of marriage, but by a stolen intercourse, when she had put on herself the mask of an harlot; and touching the wife of Uriah no one is ignorant, by reason of the notoriety of the crime. And yet the evangelist has passed by all the rest, and inserted in the genealogy these alone. Whereas, if women were to be mentioned, all ought to be so; if not all but some, then those famed in the way of virtue, not for evil deeds.

Do you see how much attention we need right from the very beginning? And yet the beginning seems clearer than what follows; to many it may even seem unnecessary, since it appears to be just a listing of names.

See you how much care is required of us straightway in the first beginning? And yet the beginning seems to be plainer than the rest; to many perhaps even superfluous, as being a mere numbering of names.

After this, another point is worth investigating: why did he omit three kings? For if he passed over their names in silence because they were extremely ungodly, then he should not have mentioned the others who were like them either.

After this, another point again is worth inquiry; wherefore he has omitted three kings. For if, because they were exceeding ungodly, he therefore passed by their names in silence, neither should he have mentioned the others, that were like them.

And here is another question: why, after saying there were fourteen generations, did he not maintain that number in the third division?

And this again is another question; why, after having spoken of fourteen generations, he has not in the third division maintained the number.

And here's another question: why has Luke mentioned different names, not only different from Matthew's but also many more of them, while Matthew has both fewer and different names, though he too has ended with Joseph, which is where Luke also concluded.

And wherefore Luke has made mention of other names, and not only not all of them the same, but also many more of them, while Matthew has both fewer and different, though he too has ended with Joseph, with whom Luke likewise concluded.

You can see how much careful attention we need on our part, not only for explaining things, but even just to understand what needs to be explained. This is no small matter—being able to identify the difficulties themselves. There is also this other challenging point: how was Elizabeth, who was from the Levitical tribe, related to Mary?

You see how much wakeful attention is needed on our part, not only for explanation, but even that we may learn what things we have to explain. For neither is this a little matter, to be able to find out the difficulties; there being also this other hard point, how Elizabeth, who was of the Levitical tribe, was kinswoman to Mary.

But to avoid overwhelming your memory by piling too many things together, let us pause our teaching here for now. It is enough for you to be fully awakened simply by learning what the questions are. Whether you also receive their solutions depends on you, even before we speak. If I see that you are truly alert and eager to learn, I will try to provide the solutions as well. But if you are yawning and inattentive, I will withhold both the difficulties and their solutions, in obedience to a divine law. For He says, "Give not the holy things to the dogs, neither cast ye your pearls before swine, lest they trample them under their feet."

15. But that we may not overload your memory, by stringing many things together, here let us stay our discourse for a time. For it is enough for you in order that you be thoroughly roused, that you learn the questions only. But if you long for their solution also, this again depends on yourselves, before we speak. For if I see you thoroughly awakened, and longing to learn, I will endeavor to add the solution also; but if gaping and not attending, I will conceal both the difficulties, and their solution, in obedience to a divine law. For, says He, Give not the holy things to the dogs, neither cast ye your pearls before swine, lest they trample them under their feet.

But who is the person who tramples them under foot? The one who does not regard these things as precious and worthy of reverence. And who, it may be asked, is so miserable as not to consider these things worthy of reverence and more precious than everything? The one who does not give them as much time as he gives to the prostitutes in the theaters of Satan. For there the crowd spends the whole day and sacrifices not a few of their household responsibilities for the sake of this inappropriate activity, and they remember exactly whatever they have heard, and this even though it harms their souls—that is what they retain. But here, where God is speaking, they will not endure to remain even a little while.

But who is he that tramples them under foot? He that does not account these things precious, and venerable. And who, it may be asked, is so wretched as not to esteem these things venerable, and more precious than all? He who does not bestow on them so much leisure as on the harlot women in the theatres of Satan. For there the multitude pass the whole day, and give up not a few of their domestic concerns for the sake of this unseasonable employment, and they retain with exactness whatever they have heard, and this though it be to the injury of their souls, that they keep it. But here, where God is speaking, they will not bear to tarry even a little time.

Therefore, let me warn you, we have nothing in common with Heaven—our citizenship goes no further than words. And yet because of this, God has threatened even hell, not to cast us into it, but to persuade us to flee this terrible tyranny. But we do the opposite and run each day down the path that leads there. And while God commands us not only to hear but also to do what He says, we do not submit ourselves even to listen.

Therefore, let me warn you, we have nothing in common with Heaven, but our citizenship goes no further than words. And yet because of this, God has threatened even hell, not in order to cast us therein, but that He might persuade us to flee this grievous tyranny. But we do the opposite, and run each day the way that leads there, and while God is commanding us not only to hear, but also to do what He says, we do not submit so much as to hearken.

When then, I ask you, are we going to do what is commanded and put our hand to the works, if we cannot even endure hearing the words that relate to them, but are impatient and restless about the time we spend here, even though it is extremely short?

When then, I pray you, are we to do what is commanded, and to put our hand to the works, if we do not endure so much as to hear the words that relate to them, but are impatient and restless about the time we stay here, although it be exceedingly short?

And besides, when we are talking about unimportant matters, if we see that those present are not paying attention, we call what they do an insult. But do we realize that we are provoking God if, while He is speaking about such things as these, we disregard what is said and look the other way?

16. And besides, when we are talking of indifferent matters, if we see those that are in company do not attend, we call what they do an insult; but do we consider that we are provoking God, if, while He is discoursing of such things as these, we despise what is said, and look another way?

Someone who has grown old and traveled extensively can report to us precisely the number of miles, the locations of cities, their layouts, harbors, and markets. Yet we ourselves don't even know how far we are from the city in Heaven. If we knew the distance, we would surely have tried to shorten it. That city is not only as far from us as Heaven is from the earth, but even much farther if we are negligent. On the other hand, if we do our best, we can reach its gates in a single moment. For these distances are not defined by physical space, but by moral disposition.

Why, he that is grown old, and has travelled over much country, reports to us with all exactness the number of stadia, and the situations of cities, their plans, and their harbors and markets; but we ourselves know not even how far we are from the city that is in Heaven. For surely we should have endeavored to shorten the space, had we known the distance. That city being not only as far from us as Heaven is from the earth, but even much farther, if we be negligent; like as, on the other hand, if we do our best, even in one instant we shall come to the gates thereof. For not by local space, but by moral disposition, are these distances defined.

But you know exactly the affairs of the world, both new and old, and even quite ancient ones. You can number the princes under whom you have served in the past, and the ruler of the games, and those who gained the prize, and the leaders of armies—matters that are of no concern to you. But who has become ruler in this city, the first or the second or the third, and for how long each of them, and what each has accomplished and brought to pass, you have not imagined even in a dream. And you will not endure to hear the laws that are set in this city, nor attend to them, even when others tell you of them. How then, I ask you, do you expect to obtain the blessings that are promised, when you do not even pay attention to what is said?

But you know exactly the affairs of the world, as well new as old, and such too as are quite ancient; you can number the princes under whom you have served in time past, and the ruler of the games, and them that gained the prize, and the leaders of armies, matters that are of no concern to you; but who has become ruler in this city, the first or the second or the third, and for how long, each of them; and what each has accomplished, and brought to pass, you have not imagined even as in a dream. And the laws that are set in this city you will not endure to hear, nor attend to them, even when others tell you of them. How then, I pray you, do you expect to obtain the blessings that are promised, when thou dost not even attend to what is said?

But even if never before, let us at least do this now. Yes, for we are about to enter into a city (if God permits) of gold, and more precious than any gold.

17. But though never before, now, at any rate, let us do this. Yea, for we are on the point of entering into a city (if God permit) of gold, and more precious than any gold.

Let us then observe her foundations, her gates made of sapphires and pearls. We have in Matthew an excellent guide, for we will now enter through his gate, and much diligence is required on our part. If He sees anyone not paying attention, He casts him out of the city.

Let us then mark her foundations, her gates consisting of sapphires and pearls; for indeed we have in Matthew an excellent guide. For through his gate we shall now enter in, and much diligence is required on our part. For should He see any one not attentive, He casts him out of the city.

Yes, because the city is supremely royal and glorious—not like our cities, which are divided into a marketplace and the royal courts. There, everything is the court of the King. So let us open the gates of our mind, let us open our ears, and with great trembling, when we are about to set foot on the threshold, let us worship the King who is within. For indeed the first approach has power immediately to overwhelm the one who looks upon it.

Yes, for the city is most kingly and glorious; not as the cities with us, divided into a market-place, and the royal courts; for there all is the court of the King. Let us open therefore the gates of our mind, let us open our ears, and with great trembling, when on the point of setting foot on the threshold, let us worship the King that is therein. For indeed the first approach has power straightway to confound the beholder.

For now we find the gates closed, but when we see them thrown open (for this is the solution to the difficulties), we will then perceive the greatness of the splendor within. For there also, leading you with the eyes of the Spirit, is someone who offers to show you everything—even this tax collector—where the King sits and which members of His host stand beside Him, where the angels are and where the archangels are, what place is set apart for the new citizens in this city, what kind of path leads there, and what sort of inheritance those have received who were first citizens there, and those who came next after them, and those who followed these. And how many are the orders of these tribes, how many those of the senate, how many the distinctions of rank.

For the present we find the gates closed; but when we see them thrown open (for this is the solution of the difficulties), then we shall perceive the greatness of the splendor within. For there also, leading you with the eyes of the Spirit, is one who offers to show you all, even this Publican; where the King sits, and who of His host stand by Him; where are the angels, where the archangels; and what place is set apart for the new citizens in this city, and what kind of way it is that leads there, and what manner of portion they have received, who first were citizens therein, and those next after them, and such as followed these. And how many are the orders of these tribes, how many those of the senate, how many the distinctions of dignity.

Let us not enter with noise or commotion, but with mystical silence.

Let us not therefore with noise or tumult enter in, but with a mystical silence.

For if in a theater, when complete silence has been made, the king's letters are then read, how much more in this place must everyone be calm and stand with their soul and ear alert. For these are not the letters of any earthly master, but of the Lord of angels, which are about to be read.

For if in a theatre, when a great silence has been made, then the letters of the king are read, much more in this city must all be composed, and stand with soul and ear erect. For it is not the letters of any earthly master, but of the Lord of angels, which are on the point of being read.

If we would conduct ourselves in this way, the grace of the Spirit itself will guide us toward great perfection, and we will reach the very royal throne and obtain all good things, through the grace and love for humanity of our Lord Jesus Christ, to whom be glory and power, together with the Father and the Holy Spirit, now and always, forever and ever. Amen.

If we would order ourselves on this wise, the grace itself of the Spirit will lead us in great perfection, and we shall arrive at the very royal throne, and attain to all the good things, by the grace and love towards man of our Lord Jesus Christ, to whom be glory and might, together with the Father and the Holy Ghost, now and always, even for ever and ever. Amen.