And wherefore Luke hath made mention of other names, and not only not all of them the same, but also many more of them, while Matthew hath both fewer and different, though he too hath ended with Joseph, with whom Luke likewise concluded.
Ye 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.
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 ye be thoroughly roused, that you learn [66] the questions only. But if ye long for [67] 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, saith He, "Give not the holy things to the dogs, neither cast ye your pearls before swine, lest they trample them under their feet." [68]
But who is he that tramples them under foot? He that doth 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 doth 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, but our citizenship [69] goes no further than words. And yet because of this, God hath 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 thither, and while God is commanding us not only to hear, but also to do what He saith, we do not submit so much as to hearken.
When then, I pray thee, 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?
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?
Why, he that is grown old, and hath 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, [70] 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 thou knowest exactly the affairs of the world, as well new as old, and such too as are quite ancient; thou canst number the princes under whom thou hast 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 thee; but who hath become ruler in this city, the first or the second or the third, and for how long, each of them; and what each hath accomplished, and brought to pass, thou hast not imagined even as in a dream. And the laws that are set in this city thou wilt not endure to hear, nor attend to them, even when others tell thee of them. How then, I pray thee, dost thou expect to obtain the blessings that are promised, when thou dost not even attend to what is said?
17. But though never before, now, at any rate, let us do this. Yea, for we [71] are on the point of entering into a city (if God permit) of gold, and more precious than any gold.
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, 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 hath power straightway to confound the beholder.
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 thee with the eyes of the Spirit, is one who offers to show thee all, even this Publican; where the King sitteth, 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 thither, 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 therefore with noise or tumult enter in, but with a mystical silence.
For if in a theatre, when a great silence hath 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 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.
[15] [med desthai, "not even to need," as below in sec. 2.--R.]
[16] [edlosen, "made evident, showed." The translator very frequently renders the aorist by the English perfect. Attention will be called in some instances, where the sense is affected by such renderings.--R.]
[17] John xiv. 26.
[18] Jerem. xxxi. 31-33; Is. liv. 13; Heb. viii. 8-11; John vi. 45.
[19] 2 Cor. iii. 3. [The text here agrees with the Rec., not with the oldest mss. followed in the R.V.--R.]
[20] [Literally, "the punishment that is greater."--R.]
[21] [Literally, "the very cloud."--R.]
[22] somatik phantasa.
[23] tn tn somton nnoianeanglion).--R.]
[24] [A reminiscence of 1 Cor. i. 30.--R.]
[25] [Literally, "reconciliations of God to our nature." The doctrinal point of view is Pauline: God is reconciled, His anger removed.--R.]
[26] [The independence of the Gospels is thus emphasized by the most competent exegete of the Nicene period. His treatment of the apparent discrepancies is suggestive.--R.]
[27] [That is, "in nothing," in no respect.--R.]
[28] sunkrotosin. [Literally, "weld together," used of organizing a body of soldiers.--R.]
[29] prosephai pl.
[30] ["accurate."--R.]
[31] Luke i. 4.
[32] 'Asphleia, "certainty," seems to be used here first objectively, as when we say, "a thing is certain," then subjectively, as "I am certain of it."
[33] [The translator, with the Latin, follows the reading d; most mss. have gr, which is the more difficult reading.--R.]
[34] So St. Irenæus, iii. 11, 1. "John, the disciple of the Lord, purposing by the publication of a Gospel to take away the error which Cerinthus had sown among men, and long before him those who are called Nicolaitans....thus began the instruction of his Gospel: In the beginning, &c." See also St. Clem. of Alex. in Euseb. E. H. vi. 14; St. Jerome, Pref. to Com. on St. Matth.
[35] okonoma, i.e., our Lord's assumption of the Manhood. The word is so used continually by the Fathers.
[36] [This paraphrase fairly brings out the sense, but is a very free rendering of the text.--R.]
[37] [ka di toto.]
[38] Euseb. E. H. iii. 24; St. Jer. de Vir. Ill. 3; Orig. in Matth. t. iii. 440; St. Iren. iii. 1. But St. Chrysostom seems to be quoting the words of some other writer besides these.
[39] Or in Rome, before the death of St. Peter, who approved the Gospel. So St. Clem. Alex. in Euseb. E. H. ii. 15; St. Jer. de Vir. Illustr. c. 8. St. Iren. iii. 1, seems rather to agree with St. Chrysostom. Perhaps they may be reconciled by supposing St. Mark's Gospel written at Rome and approved by St. Peter, but not published until after his death, when St. Mark was in Egypt. See Massuet's note on the place in St. Irenæus; and Euseb. ii. 16.
[40] The Arians, e.g. and kindred sects, received all the Scriptures; the Marcionites, besides rejecting the Old Testament received only the Gospel of St. Luke, and ten of St. Paul's epistles: out of which Tertulian refutes them at large. The Manichæans rejected the Old Testament and The Acts of the Apostles in which latter the Montanists agreed with them. This was besides numerous interpolations which they all alleged in the books which they did receive. See St. Aug. Ep. 237.
[41] [mche, the technical term for "contradiction" when applied to statements. See Sophocles' Greek Lexicon of the Roman and Byzantine periods; sub voce.--R.]
[42] kmmata, Gr.
[43] kmmata, Gr.
[44] Matt. xii. 25; Mark iii. 24; Luke xi. 17.
[45] [Literally, "philosophize such things." Chrysostom, in common with other and earlier Fathers uses the terms philosopha and philosophen, in a wide sense. As the translator varies his rendering of these words to suit the context, it seems proper to indicate when Chrysostom uses them.--R]
[46] [politean, as in the latter part of the sentence. This term also is variously rendered by the translator, to suit the context. But in this Homily there is always a reference to Plato's Republic, when the word politea is used. Hence attention is called to the instances where it occurs.--R.]
[47] [philosophen. Literally "to philosophize what no one of them was at any time able even to," etc. The negatives are repeated in the original for greater emphasis.--R.]
[48] [politea.]
[49] [eddaxen.]
[50] Matt. xxii. 40.
[51] Matt. vii. 12.
[52] [philosophan=true wisdom.--R.]
[53] [politea, in its proper case.]
[54] [politea, in its proper case.]
[55] [politea, in its proper case.]
[56] [politea, in its proper case.]
[57] [politea, in its proper case.]
[58] [politea, in its proper case.]
[59] [philosopha.]
[60] [politea, in its proper case.]
[61] [politea, in its proper case.]
[62] Acts viii. 28.
[63] [Ka gr.]
[64] [Ka gr ka toto.]
[65] [See Homily iv., where this question is discussed.--R.]
[66] [Literally, "and learn."--R.]
[67] erte
[68] Matt. vii. 6. [The citation is not, however, verbally accurate.--R.]
[69] [politea ]
[70] [spoudzomen; the verb is rendered "endeavor" in the preceding sentence.--R.]
[71] [Ka gr.]