John Chrysostom, On Matthew

in memory, so you may hear what comes after. For this too contributes in no small measure to the understanding of what is said, to know 57.56 with accuracy the sequence of the thoughts we weave for you. For since it is not possible to lay everything down in one day, the things set before you on many days, having made them like a chain by the continuity of your memory, so indeed you should place them around your soul, so that the whole body of the Scriptures may appear. Therefore, having reminded yourselves of the things recently said, let us thus proceed today to the matters set before us. 2. What then are the matters set before us today? Now all this took place, that what was spoken by the Lord through the prophet might be fulfilled. Worthy of the wonder, as was possible for him, he cried out, saying: Now all this took place. For when he saw the sea and the abyss of the philanthropy of God, and what was never hoped for come to pass, and the laws of nature loosened, and reconciliations occurring, and the one higher than all descending to the one lower than all, and the dividing walls being broken down, and the hindrances being removed, and many other things greater than these happening, he presented the wonder in one saying, saying: Now all this took place, that what was spoken by the Lord might be fulfilled. For do not think, he says, that these things were decided now; long ago they were prefigured. Which Paul also was eager to show everywhere. And he then refers Joseph to Isaiah, so that even if he should forget his own words on waking, since they were recently spoken, being reminded of the prophetic words with which he had constantly been occupied, he might retain also what was said by him. And to the woman he said none of these things, since she was a young maiden and inexperienced in these matters; but to the man, being both just and a student of the prophets, from there he reasons. And before this, he says, Mary your wife; but here, when he had drawn the prophet into the midst, then he entrusts to him the name of virginity; for he would not have remained so untroubled, hearing "virgin" from him, unless first also from Isaiah. For he was about to hear nothing strange, but what was customary and had been studied for a long time from the prophet. For this reason, the angel, making what was said easy to accept, brings Isaiah into the midst. And he does not stop even here, but he refers the word to God; for he says that what was spoken is not his, but of the God of all things. For this reason he did not say, "That what was spoken by Isaiah might be fulfilled," but, "What was spoken by the Lord." For the mouth was Isaiah's, but the oracle was borne from above. What then does this oracle say? Behold, the virgin shall conceive, and bear a son, and they shall call his name Emmanuel. How then, one might say, was his name not called Emmanuel, but Jesus Christ? Because he did not say, "You shall call," but, "They shall call," that is, the crowds, and the outcome of the events. For here he gives the event as a name; and this is a custom in Scripture, to use events that happen 57.57 in place of names. Therefore, "They shall call him Emmanuel" means nothing other than "They shall see God with men"; for he has always been with men, but never so clearly. But if the Jews should be shameless, we will ask them: When was the child called, "Spoil quickly, prey speedily"? But they would not be able to say. How then did the prophet say: "Call his name, Spoil quickly"? Because when he was born, there was a plundering of spoils and a distribution; for this reason he gives the event that happened in his time as his name. And the city, he says, will be called the city of righteousness, the faithful metropolis Zion; and nowhere do we find that the city was called righteousness, but it remained being called Jerusalem; but since this came to pass, when it was changed for the better, for this reason he said it was to be so called. For when some event happens, which more clearly makes known the one accomplishing it, or also the one enjoying it, than the name itself, he says the truth of the event is its name. But if, being silenced by this, they should seek another point, that which was said concerning the virginity, and should put forward to us other interpreters, saying, that they did not say virgin, but

ἐπὶ μνήμης, οὕτω τὰ μετὰ ταῦτα ἀκούητε. Οὐ γὰρ μικρόν τι καὶ τοῦτο συντελεῖ πρὸς τὴν τῶν λεγομένων σύνεσιν, τὸ τὴν 57.56 ἀκολουθίαν εἰδέναι μετὰ ἀκριβείας τῶν παρ' ἡμῶν ὑφαινομένων ὑμῖν νοημάτων. Ἐπειδὴ γὰρ οὐκ ἔνι πάντα ἐν μιᾷ καταβαλεῖν ἡμέρᾳ, τὰ ἐν πολλαῖς ὑμῖν ἡμέραις κατατιθέμενα τῇ τῆς μνήμης συνεχείᾳ ὥσπερ σειράν τινα ποιήσαντες, οὕτω δὴ περιτίθεσθε τῇ ψυχῇ, ὥστε ὁλόκληρον φαίνεσθαι τὸ σῶμα τῶν Γραφῶν. Ἀναμνήσαντες τοίνυν τῶν ἔναγχος εἰρημένων ἑαυτοὺς, οὕτω καὶ σήμερον ἐπὶ τὰ προκείμενα ἴωμεν. βʹ. Τίνα δέ ἐστι τὰ προκείμενα σήμερον; Τοῦτο δὲ ὅλον γέγονεν, ἵνα πληρωθῇ τὸ ῥηθὲν ὑπὸ τοῦ Κυρίου διὰ τοῦ προφήτου λέγοντος. Ἀξίως τοῦ θαύματος, ὡς αὐτῷ δυνατὸν ἦν, ἀνεβόησεν, εἰπών· Τοῦτο δὲ ὅλον γέγονεν. Ἐπειδὴ γὰρ εἶδε τὸ πέλαγος καὶ τὴν ἄβυσσον τῆς φιλανθρωπίας τοῦ Θεοῦ, καὶ τὸ μηδέποτε ἐλπισθὲν εἰς ἔργον ἐλθὸν, καὶ φύσεως λυθέντας νόμους, καὶ καταλλαγὰς γινομένας, καὶ τὸν πάντων ἀνώτερον πρὸς τὸν πάντων κατώτερον κατιόντα, καὶ τὰ μεσότοιχα λυόμενα, καὶ τὰ κωλύματα ἀναιρούμενα, καὶ πολλῷ πλείονα τούτων ἕτερα γινόμενα, ἑνὶ ῥήματι τὸ θαῦμα παρέστησεν, εἰπών· Τοῦτο δὲ ὅλον γέγονεν, ἵνα πληρωθῇ τὸ ῥηθὲν ὑπὸ τοῦ Κυρίου. Μὴ γὰρ νομίσῃς, φησὶν, ὅτι νῦν ταῦτα ἔδοξε· πάλαι προετυποῦτο. Ὅπερ καὶ ὁ Παῦλος πανταχοῦ δεῖξαι ἐσπούδασε. Καὶ παραπέμπει τὸν Ἰωσὴφ τῷ Ἡσαΐᾳ λοιπὸν, ἵνα κἂν τῶν αὐτοῦ ῥημάτων ἐπιλάθηται ἀφυπνισθεὶς, ἅτε πρόσφατον εἰρημένων, τῶν προφητικῶν, οἷς συνανεστράφη διαπαντὸς, ἀναμνησθεὶς, καὶ τὰ παρ' αὐτοῦ λεχθέντα κατάσχῃ. Καὶ τῇ μὲν γυναικὶ οὐδὲν τούτων εἴρηκεν, ἅτε κόρῃ οὔσῃ καὶ ἀπείρως τούτων ἐχούσῃ· τῷ δὲ ἀνδρὶ, δικαίῳ τε ὄντι καὶ μελετῶντι προφήτας, ἐντεῦθεν διαλέγεται. Καὶ πρὸ μὲν τούτου, Μαριὰμ τὴν γυναῖκά σου, λέγει· ἐνταῦθα δὲ ὅτε τὸν προφήτην εἵλκυσεν εἰς τὸ μέσον, τότε αὐτῷ πιστεύει τὸ τῆς παρθενίας ὄνομα· οὐ γὰρ οὕτως ἀτάραχος ἔμενε, παρθένον παρ' αὐτοῦ ἀκούων, εἰ μὴ πρῶτον καὶ παρὰ Ἡσαΐου. Καὶ γὰρ οὐδὲν ξένον, ἀλλὰ τὸ σύνηθες καὶ τὸ ἐν πολλῷ χρόνῳ μελετηθὲν ἔμελλεν ἀκούσεσθαι παρὰ τοῦ προφήτου. ∆ιὰ τοῦτο ποιῶν εὐπαράδεκτον τὸ εἰρημένον ὁ ἄγγελος, παράγει εἰς μέσον τὸν Ἡσαΐαν. Καὶ οὐδὲ ἐνταῦθα ἵσταται, ἀλλ' ἐπὶ τὸν Θεὸν ἀναρτᾷ τὸν λόγον· οὐ γὰρ αὐτοῦ εἶναί φησι τὸ εἰρημένον, ἀλλὰ τοῦ τῶν ὅλων Θεοῦ. ∆ιὰ τοῦτο οὐκ εἶπεν, Ἵνα πληρωθῇ τὸ ῥηθὲν ὑπὸ Ἡσαΐου, ἀλλὰ, Τὸ ῥηθὲν ὑπὸ τοῦ Κυρίου. Τὸ μὲν γὰρ στόμα Ἡσαΐου, ὁ δὲ χρησμὸς ἄνωθεν ἐφέρετο. Τί οὖν οὗτός φησιν ὁ χρησμός; Ἰδοὺ ἡ παρθένος ἐν γαστρὶ ἕξει, καὶ τέξεται υἱὸν, καὶ καλέσουσι τὸ ὄνομα αὐτοῦ Ἐμμανουήλ. Πῶς οὖν οὐκ ἐκλήθη, φησὶ, τὸ ὄνομα αὐτοῦ Ἐμμανουὴλ, ἀλλὰ Ἰησοῦς Χριστός; Ὅτι οὐκ εἶπε, Καλέσεις, ἀλλὰ, Καλέσουσιν, οἱ ὄχλοι τουτέστι, καὶ ἡ τῶν πραγμάτων ἔκβασις. Ἐνταῦθα γὰρ τὸ συμβαῖνον ὄνομα τίθησι· καὶ ἔθος τοῦτο τῇ Γραφῇ, τὰ συμβαίνοντα 57.57 πράγματα ἀντὶ ὀνομάτων τιθέναι. Οὐδὲν οὖν ἄλλο δηλοῖ τὸ, Καλέσουσιν Ἐμμανουὴλ, ἢ ὅτι Ὄψονται Θεὸν μετὰ ἀνθρώπων· ἀεὶ μὲν γὰρ γέγονε μετὰ ἀνθρώπων, οὐδέποτε δὲ οὕτω σαφῶς. Εἰ δὲ ἀναισχυντοῖεν Ἰουδαῖοι, ἐρησόμεθα αὐτούς· Πότε ἐκλήθη τὸ παιδίον, Ταχέως σκύλευσον, ὀξέως προνόμευσον; Ἀλλ' οὐκ ἂν ἔχοιεν εἰπεῖν. Πῶς οὖν ὁ προφήτης ἔλεγε· Κάλεσον τὸ ὄνομα αὐτοῦ, Ταχέως σκύλευσον; Ὅτι γεννηθέντος αὐτοῦ προνομὴ σκύλων ἐγένετο καὶ διανομή· διὰ τοῦτο τὸ ἐπ' αὐτοῦ πρᾶγμα συμβεβηκὸς ὡς ὄνομα αὐτοῦ τίθησι. Καὶ ἡ πόλις δὲ, φησὶ, κληθήσεται πόλις δικαιοσύνης, μητρόπολις πιστὴ Σιών· καὶ οὐδαμοῦ εὑρίσκομεν ὅτι δικαιοσύνη ἐκλήθη ἡ πόλις, ἀλλ' ἔμεινεν Ἱεροσόλυμα καλουμένη· ἀλλ' ἐπειδὴ τοῦτο ἐξέβη, πρὸς τὸ βέλτιον αὐτῆς μεταβληθείσης, διὰ τοῦτο αὐτὴν οὕτω καλεῖσθαι ἔφη. Ὅταν γάρ τι συμβῇ πρᾶγμα, ὃ τῆς προσηγορίας σαφέστερον γνωρίζει τὸν κατορθοῦντα αὐτὸ, ἢ καὶ ἀπολαύοντα αὐτοῦ, ὄνομα αὐτῷ φησιν εἶναι τοῦ πράγματος τὴν ἀλήθειαν. Εἰ δὲ ἐντεῦθεν ἐπιστομισθέντες ἕτερον ζητοῖεν, τὸ περὶ τῆς παρθενίας λεχθὲν, καὶ προβάλλοιντο ἡμῖν ἑτέρους ἑρμηνευτὰς, λέγοντες, ὅτι Οὐκ εἶπον παρθένον, ἀλλὰ