John Chrysostom, On Matthew

was visiting, drawing that voice upon the head of the one being baptized; and John with all boldness cried out everywhere in Judea, filling the inhabited world, the uninhabited with such teaching; and the testimony of the miracles, both earth, and sea, and all creation uttered a brilliant voice on his behalf. But at the time of the birth pangs, so many things happened, as were likely to gently reveal the one who had come. For so that the Jews might not say, "We do not know when he was born, nor in what place," all the events concerning the magi were arranged, and the other things which we have mentioned; so that they would have no cause to say, having not sought out what had happened. 2. But consider also the accuracy of the prophecy. For it did not say that he will remain in Bethlehem, but, "he will come forth." So this too was of the prophecy, to be born there only. But some of them shamelessly say that these things were said concerning Zerubbabel; and how could they have a reason? For surely, his goings forth are not from the beginning, from the days of eternity. And how could what was said at the beginning, "Out of you he shall come forth," fit him? For he was not born in Judea, but in Babylon; whence he was also called Zerubbabel, because he was sown there. And as many as know the Syrian tongue, know what is being said. And besides what has been said, all the time after this is sufficient to establish the testimony. For what does it say? "You are by no means least among the rulers of Judah;" and it adds the cause of its prominence, saying, "for out of you he shall come forth." And no one else made that place illustrious and renowned, but he alone. At any rate, after that birth, they come from the ends of the earth to see the manger and the place of the hut; which the prophet proclaimed from of old, saying: "You are by no means least among the rulers of Judah;" that is, among the chiefs of the tribes. And in saying this he also included Jerusalem. But not even so did they pay attention, although the benefit was passing to them. For this is why the prophets at the beginning nowhere discourse so much about his dignity, as about the benefit done by him to them. For when the virgin was giving birth: "You shall call," it says, "his name Jesus;" and it adds, saying: "For he shall save his people from their sins." And the magi did not say, "Where is the Son of God," but "The one who has been born king of the Jews." And here again it did not say, "Out of you shall come forth the Son of God;" but "A Governor, who shall shepherd my people Israel." For it was necessary to speak with more condescension 57.75 in the introductions, so that they might not be scandalized, and to proclaim the things concerning their salvation, so that by this they might be more drawn in. At any rate, whatever first testimonies are brought forward, for which there was an occasion immediately at the time of his birth, say nothing great, nor lofty about him, nor what those after the demonstration of the signs do; for those speak more clearly concerning his dignity. When, at any rate, after many miracles children sang hymns to him, hear what the Prophet says: "Out of the mouth of babes and nursing infants you have perfected praise;" and again: "For I will see the heavens, the works of your fingers;" which shows him to be the creator of the universe. And the testimony brought forth after the ascension reveals his equality with the Father; "For the Lord said," it says, "to my Lord: Sit at my right hand." And Isaiah also says that: "He who rises up to rule the nations, in him the nations will hope." But how does it say that Bethlehem is not the least among the rulers of Judah? for not only in Palestine, but also in the whole world the village has become renowned. But for the time being the argument is directed to the Jews; wherefore it also added: "He shall shepherd my people Israel;" although he shepherded the world; but, as I said, he does not wish for the time being to cause scandal by revealing the word concerning the Gentiles. And how did he not shepherd, it says, the Jewish people? Most certainly this also has happened; for in saying Israel here, he alluded to those from the Jews who believed in him. And Paul, interpreting this, said: "For not all who are from Israel, these are Israel," but as many as

δὲ ἐπεφοίτα, τὴν φωνὴν ἐκείνην ἕλκον ἐπὶ τὴν κεφαλὴν τοῦ βαπτιζομένου· καὶ Ἰωάννης μετὰ παῤῥησίας ἁπάσης πανταχοῦ τῆς Ἰουδαίας ἐβόα, τὴν οἰκουμένην, τὴν ἀοίκητον τῆς τοιαύτης διδασκαλίας πληρῶν· καὶ ἡ τῶν θαυμάτων δὲ μαρτυρία, καὶ γῆ, καὶ θάλαττα, καὶ ἡ κτίσις ἅπασα λαμπρὰν ὑπὲρ αὐτοῦ ἠφίει φωνήν. Παρὰ δὲ τὸν καιρὸν τῶν ὠδίνων τοσαῦτα ἐγίνετο, ὅσα εἰκὸς ἠρέμα δεῖξαι τὸν παραγεγονότα. Ἵνα γὰρ μὴ λέγωσιν οἱ Ἰουδαῖοι, ὅτι οὐκ ἴσμεν πότε ἐτέχθη, οὐδὲ ἐν ποίῳ χωρίῳ, τά τε κατὰ τοὺς μάγους πάντα ᾠκονομήθη, καὶ τὰ ἄλλα ἅπερ εἰρήκαμεν· ὥστε οὐδεμίαν αἰτίαν ἂν ἔχοιεν εἰπεῖν, μὴ ζητήσαντες τὸ γεγενημένον. βʹ. Σκόπει δὲ καὶ τῆς προφητείας τὴν ἀκρίβειαν. Οὐ γὰρ εἶπεν, ὅτι ἐν Βηθλεὲμ μενεῖ, ἀλλ', ἐξελεύσεται. Ὥστε καὶ τοῦτο προφητείας ἦν, τὸ γεννηθῆναι ἐκεῖ μόνον. Τινὲς δὲ αὐτῶν ἀναισχυντοῦντές φασι, περὶ τοῦ Ζοροβάβελ ταῦτα εἰρῆσθαι· καὶ πῶς ἂν ἔχοιεν λόγον; Οὐ γὰρ δὴ, αἱ ἔξοδοι αὐτοῦ ἀπ' ἀρχῆς ἐξ ἡμερῶν αἰῶνος. Πῶς δὲ τὸ ἐν ἀρχῇ λεχθὲν, ὅτι Ἐκ σοῦ ἐξελεύσεται, ἁρμόσειεν ἂν ἐκείνῳ; Οὐ γὰρ ἐν τῇ Ἰουδαίᾳ, ἀλλ' ἐν τῇ Βαβυλῶνι ἐτέχθη· ὅθεν καὶ Ζοροβάβελ ἐκλήθη, διὰ τὸ ἐκεῖ σπαρῆναι. Καὶ ὅσοι τὴν Σύρων ἴσασι γλῶτταν, ἴσασι τὸ λεγόμενον. Μετὰ δὲ τῶν εἰρημένων, καὶ ὁ μετὰ ταῦτα χρόνος ἅπας ἱκανὸς συστῆσαι τὴν μαρτυρίαν. Τί γάρ φησιν; Οὐδαμῶς ἐλαχίστη εἶ ἐν τοῖς ἡγεμόσιν Ἰούδα· καὶ τὴν αἰτίαν προστίθησι τῆς περιφανείας, λέγων, ὅτι, ἐκ σοῦ ἐξελεύσεται. Οὐδεὶς δὲ ἕτερος λαμπρὸν καὶ περιφανὲς ἐκεῖνο τὸ χωρίον ἐποίησεν, ἀλλ' ἢ μόνος αὐτός. Μετὰ γοῦν τὸν τόκον ἐκεῖνον, ἀπὸ τῶν περάτων τῆς οἰκουμένης ἔρχονται ὀψόμενοι τὴν φάτνην καὶ τῆς καλύβης τὸν τόπον· ὅπερ ἄνωθεν ὁ προφήτης προανεφώνησε, λέγων· Οὐδαμῶς ἐλαχίστη εἶ ἐν τοῖς ἡγεμόσιν Ἰούδα· τουτέστιν, ἐν τοῖς φυλάρχοις. Τοῦτο δὲ εἰπὼν καὶ τὴν Ἱερουσαλὴμ περιέλαβεν. Ἀλλ' οὐδὲ οὕτω προσεῖχον, καίτοι τῆς ὠφελείας εἰς αὐτοὺς διαβαινούσης. Καὶ γὰρ διὰ τοῦτο οὐδαμοῦ περὶ τῆς ἀξίας αὐτοῦ διαλέγονται οἱ προφῆται ἐν ἀρχῇ τοσοῦτον, ὅσον περὶ τῆς εὐεργεσίας τῆς παρ' αὐτοῦ γενομένης εἰς αὐτούς. Καὶ γὰρ ἡνίκα ἔτικτεν ἡ παρθένος· Καλέσεις, φησὶ, τὸ ὄνομα αὐτοῦ Ἰησοῦν· καὶ ἐπάγει λέγων· Αὐτὸς γὰρ σώσει τὸν λαὸν αὐτοῦ ἀπὸ τῶν ἁμαρτιῶν αὐτῶν. Καὶ οἱ μάγοι δὲ οὐκ ἔλεγον, ποῦ ἐστιν ὁ Υἱὸς τοῦ Θεοῦ, ἀλλ' Ὁ τεχθεὶς βασιλεὺς τῶν Ἰουδαίων. Καὶ ἐνταῦθα πάλιν οὐκ εἶπεν, ὅτι ἐκ σοῦ ἐξελεύσεται ὁ Υἱὸς τοῦ Θεοῦ· ἀλλ' Ἡγούμενος, ὅστις ποιμανεῖ τὸν λαόν μου τὸν Ἰσραήλ. Ἔδει γὰρ καὶ συγκαταβατικώτε 57.75 ρον διαλέγεσθαι ἐν προοιμίοις, ἵνα μὴ σκανδαλίζωνται, καὶ τὰ περὶ τῆς σωτηρίας αὐτῶν κηρύττειν, ἵνα τούτῳ μᾶλλον ἐνάγωνται. Ὅσαι γοῦν πρῶται φέρονται μαρτυρίαι, καὶ ὧν εὐθέως παρὰ τὴν γέννησιν καιρὸς ἦν, οὐδὲν μέγα, οὐδὲ ὑψηλὸν περὶ αὐτοῦ λέγουσιν, οὐδὲ οἷον αἱ μετὰ τὴν τῶν σημείων ἐπίδειξιν· ἐκεῖναι γὰρ τρανότερον περὶ τῆς αὐτοῦ ἀξίας διαλέγονται. Ὅτε γοῦν μετὰ πολλὰ θαύματα παιδία ὕμνους εἰς αὐτὸν ᾖδον, ἄκουσον τί φησιν ὁ Προφήτης· Ἐκ στόματος νηπίων καὶ θηλαζόντων κατηρτίσω αἶνον· καὶ πάλιν· Ὅτι ὄψομαι τοὺς οὐρανοὺς ἔργα τῶν δακτύλων σου· ὅπερ δημιουργὸν αὐτὸν δείκνυσι τοῦ παντὸς ὄντα. Καὶ ἡ μετὰ τὴν ἀνάληψιν δὲ παραχθεῖσα μαρτυρία τὸ πρὸς τὸν Πατέρα ὁμότιμον δηλοῖ· Εἶπε γὰρ, φησὶν, ὁ Κύριος τῷ Κυρίῳ μου· Κάθου ἐκ δεξιῶν μου. Καὶ ὁ Ἡσαΐας δέ φησιν, ὅτι· Ὁ ἀνιστάμενος ἄρχειν ἐθνῶν, ἐπ' αὐτῷ ἔθνη ἐλπιοῦσι. Πῶς δέ φησι τὴν Βηθλεὲμ ἐν τοῖς ἡγεμόσιν Ἰούδα οὐκ εἶναι ἐλαχίστην; οὐδὲ γὰρ ἐν Παλαιστίνῃ μόνον, ἀλλὰ καὶ ἐν τῇ οἰκουμένῃ πάσῃ περίβλεπτος γέγονεν ἡ κώμη. Ἀλλὰ τέως πρὸς Ἰουδαίους ὁ λόγος· διὸ καὶ ἐπήγαγε· Ποιμανεῖ τὸν λαόν μου τὸν Ἰσραήλ· καίτοιγε τὴν οἰκουμένην ἐποίμανεν· ἀλλ', ὅπερ ἔφην, οὐ βούλεται σκανδαλίσαι τέως τὸν περὶ τῶν ἐθνῶν ἐκκαλύπτων λόγον. Καὶ πῶς οὐκ ἐποίμανε, φησὶ, τὸν λαὸν τὸν Ἰουδαϊκόν; Μάλιστα μὲν καὶ αὐτὸ γέγονε· τὸν γὰρ Ἰσραὴλ ἐνταῦθα εἰπὼν, τοὺς αὐτῷ πεπιστευκότας ἐξ Ἰουδαίων ᾐνίξατο. Καὶ τοῦτο ἑρμηνεύων ὁ Παῦλος ἔλεγεν· Οὐ γὰρ πάντες οἱ ἐξ Ἰσραὴλ, οὗτοι Ἰσραὴλ, ἀλλ' ὅσοι