John Chrysostom, On Matthew

the salvation of God; no longer Jews and proselytes only, but also all the earth and sea, and the whole nature of men. For by the crooked things he signified the whole corrupt life, tax-collectors, and harlots, and robbers, and magicians, who, being perverse before, afterwards walked the straight way; which indeed He Himself said, that Tax-collectors and harlots go before you into the kingdom of God, because they believed. And through other words the Prophet again declared this very same thing, saying thus: Then wolves and lambs shall feed together. For just as here, through the mountains and valleys, he said that the uneven character would be blended into one philosophical equality; so also there, by the dispositions of irrational animals showing the various ways of men, he again said that they would be joined into one 57.188 harmony of piety; and there again stating the cause. And this is it: For there shall be, he says, the one who rises up to rule the nations, in him will the nations hope. Which indeed he also said here, that All flesh shall see the salvation of God; everywhere declaring that the power and knowledge of these Gospels will be poured out to the ends of the inhabited world, changing the race of men from a beastly manner and hardness of mind to much gentleness and tenderness. Now John himself had his clothing of camel's hair, and a leather belt around his waist. Do you see how the Prophets foretold some things, but left other things to the Evangelists? Therefore Matthew both sets down the prophecies, and adds things from himself; not considering this to be a secondary matter, to speak of the clothing of the righteous man. 4. For it was wonderful and marvelous to see such endurance in a human body; which indeed drew the Jews all the more, seeing in him the great Elijah, and being sent by what was then seen to the memory of that blessed one; or rather, even to greater astonishment. For that one was nourished both in cities and in houses, but this one dwelt in the desert from his very swaddling clothes. For it was necessary for the forerunner of the One who was to undo all the old things; such as, the toil, the curse, the sorrow, the sweat; to have himself also some symbols of such a gift, and to have become henceforth superior to that condemnation. So he neither plowed the earth, nor cut a furrow, nor did he eat his bread by the sweat of his face, but his table was improvised for him, and his clothing was simpler than his table, and his dwelling more free from care than his clothing. For he needed neither a roof, nor a bed, nor a table, nor anything else of these, but he displayed a sort of angelic life in this flesh. For this reason also he had a garment of hair, that through his appearance he might teach to abstain from human things, and to have nothing in common with the earth, but to run back to the former nobility, in which Adam was before he needed garments and clothing. Thus that appearance had symbols both of the kingdom and of repentance. And do not say to me: Whence did he, dwelling in the desert, get a garment of hair and a belt? For if you were to question this, you will also seek other, greater things: how in the winters, how in the heatwaves did he spend his time in the desert, and this in a tender body and an unripe age? how did the nature of his childish flesh suffice for such an irregularity of climates, and a table so unusual, and the other hardship from the desert? Where now are the philosophers of the Greeks, who rashly and in vain emulated the Cynic shamelessness (for what is the benefit of shutting oneself in a jar, and afterwards committing such indecencies?) who also surrounded themselves with rings, and cups, and male servants, and female servants, and much other pretense, falling into both extremes? But this one was not such; but he inhabited the desert as if it were heaven, demonstrating all exact philosophy; and from there like some angel from the heavens he would descend into the cities, being an athlete of piety, 57.189 and a crowned victor of the inhabited world, and a philosopher of the philosophy worthy of the heavens. And these things were, when sin had not yet been loosed, not yet

Σωτήριον τοῦ Θεοῦ· οὐκέτι Ἰουδαῖοι καὶ προσήλυτοι μόνον, ἀλλὰ καὶ πᾶσα γῆ καὶ θάλαττα, καὶ ὅλη τῶν ἀνθρώπων ἡ φύσις. ∆ιὰ γὰρ τῶν σκολιῶν πάντα τὸν διεφθαρμένον βίον ᾐνίξατο, τελώνας, καὶ πόρνας, καὶ λῃστὰς, καὶ μάγους, οἵτινες ὄντες διεστραμμένοι πρότερον, τὴν ὀρθὴν ὕστερον ἐβάδισαν ὁδόν· ὅπερ οὖν καὶ αὐτὸς ἔλεγεν, ὅτι Τελῶναι καὶ πόρναι προάγουσιν ὑμᾶς εἰς τὴν βασιλείαν τοῦ Θεοῦ, ὅτι ἐπίστευσαν. Καὶ δι' ἑτέρων δὲ ἐδήλωσε ῥημάτων ὁ Προφήτης πάλιν τὸ αὐτὸ τοῦτο, οὕτω λέγων· Τότε λύκοι καὶ ἄρνες ἅμα βοσκηθήσονται. Ὥσπερ γὰρ ἐνταῦθα διὰ τῶν βουνῶν καὶ φαράγγων τὸ ἀνώμαλον ἦθος εἰς μίαν φιλοσοφίας ἰσότητα κιρνᾶσθαι ἔφησεν· οὕτω καὶ ἐκεῖ τοῖς τῶν ἀλόγων ἤθεσι τοὺς διαφόρους τῶν ἀνθρώπων ἐμφαίνων τρόπους, πάλιν εἰς μίαν αὐτοὺς εὐσεβείας 57.188 συμφωνίαν συνάπτεσθαι ἔλεγε· καὶ ἐκεῖ πάλιν τὴν αἰτίαν τιθείς. Αὕτη δέ ἐστιν· Ἔσται γὰρ, φησὶν, ὁ ἀνιστάμενος ἄρχειν ἐθνῶν, ἐπ' αὐτῷ ἔθνη ἐλπιοῦσιν. Ὅπερ οὖν καὶ ἐνταῦθα ἔλεγεν, ὅτι Ὄψεται πᾶσα σὰρξ τὸ Σωτήριον τοῦ Θεοῦ· πανταχοῦ δηλῶν ὅτι πρὸς τὰ πέρατα τῆς οἰκουμένης χυθήσεται τῶν Εὐαγγελίων τούτων ἡ δύναμις καὶ ἡ γνῶσις, ἀπὸ θηριώδους τρόπου καὶ σκληρότητος γνώμης εἰς ἡμερότητα πολλὴν καὶ ἁπαλότητα μεταβάλλουσα τῶν ἀνθρώπων τὸ γένος. Αὐτὸς δὲ ὁ Ἰωάννης εἶχε τὸ ἔνδυμα αὐτοῦ ἀπὸ τριχῶν καμήλου, καὶ ζώνην δερματίνην περὶ τὴν ὀσφὺν αὐτοῦ. Εἶδες πῶς τὰ μὲν οἱ Προφῆται προεῖπον, τὰ δὲ τοῖς Εὐαγγελισταῖς κατέλιπον; ∆ιόπερ καὶ ὁ Ματθαῖος καὶ τὰς προφητείας τίθησι, καὶ τὰ παρ' ἑαυτοῦ προστίθησιν· οὐδὲ τοῦτο πάρεργον ἡγούμενος εἶναι, τὸ περὶ τῆς στολῆς εἰπεῖν τοῦ δικαίου. δʹ. Καὶ γὰρ ἦν θαυμαστὸν καὶ παράδοξον ἐν ἀνθρωπίνῳ σώματι τοσαύτην καρτερίαν ἰδεῖν· ὃ δὴ καὶ τοὺς Ἰουδαίους μᾶλλον ἐφείλκετο, τὸν μέγαν Ἠλίαν ἐν αὐτῷ βλέποντας, καὶ πρὸς τὴν τοῦ μακαρίου μνήμην ἐκείνου παραπεμπομένους ἐκ τῶν ὁρωμένων τότε· μᾶλλον δὲ καὶ πρὸς πλείονα ἔκπληξιν. Ἐκεῖνος μὲν γὰρ καὶ ἐν πόλεσι καὶ ἐν οἰκίαις ἐτρέφετο, οὗτος δὲ δι' ὅλου τὴν ἔρημον ᾤκησεν ἐκ σπαργάνων αὐτῶν. Ἔδει γὰρ τὸν πρόδρομον τοῦ μέλλοντος τὰ παλαιὰ λύειν ἅπαντα· οἷον, τὸν πόνον, τὴν κατάραν, τὴν λύπην, τὸν ἱδρῶτα· ἔχειν τινὰ καὶ αὐτὸν σύμβολα τῆς τοιαύτης δωρεᾶς, καὶ ἀνωτέρω γενέσθαι λοιπὸν τῆς καταδίκης ἐκείνης. Οὔτε γοῦν γῆν ἤροσεν, οὔτε αὔλακα ἔτεμεν, οὐχ ἱδρῶτι τοῦ προσώπου τὸν ἄρτον ἔφαγεν, ἀλλ' ἦν ἐσχεδιασμένη αὐτῷ ἡ τράπεζα, καὶ εὐκολωτέρα τῆς τραπέζης ἡ περιβολὴ, καὶ ἀπραγμονεστέρα τῆς περιβολῆς ἡ οἴκησις. Οὔτε γὰρ στέγης, οὔτε κλίνης, οὐ τραπέζης, οὔτε ἄλλου τινὸς τούτων ἐδεήθη, ἀλλ' ἀγγελικόν τινα βίον ἐν τῇ σαρκὶ ταύτῃ ἐπεδείκνυτο. ∆ιὰ τοῦτο καὶ τρίχινον ἱμάτιον αὐτῷ ἦν, ἵνα διὰ τοῦ σχήματος παιδεύσῃ τῶν ἀνθρωπίνων ἀφίστασθαι, καὶ μηδὲν κοινὸν ἔχειν πρὸς τὴν γῆν, ἀλλ' ἐπὶ τὴν προτέραν ἐπανατρέχειν εὐγένειαν, ἐν ᾗ ἦν πρὶν ἢ δεηθῆναι ἱματίων καὶ περιβολῆς ὁ Ἀδάμ. Οὕτω καὶ βασιλείας καὶ μετανοίας εἶχε σύμβολα τὸ σχῆμα ἐκεῖνο. Καὶ μή μοι λέγε· Πόθεν αὐτῷ τρίχινον ἱμάτιον καὶ ζώνη, τὴν ἔρημον οἰκοῦντι; Εἰ γὰρ τοῦτο μέλλοις διαπορεῖν, καὶ ἕτερα πλείονα ζητήσεις· πῶς ἐν τοῖς χειμῶσι, πῶς ἐν τοῖς καύμασι διέτριβεν ἐπὶ τῆς ἐρημίας, καὶ ταῦτα ἐν ἁπαλῷ σώματι καὶ ἀώρῳ ἡλικίᾳ; πῶς ἤρκεσεν ἡ τῆς παιδικῆς σαρκὸς φύσις ἀνωμαλίᾳ ἀέρων τοσαύτῃ, καὶ τραπέζῃ οὕτως ἐξηλλαγμένῃ, καὶ τῇ ἄλλῃ τῇ ἀπὸ τῆς ἐρημίας ταλαιπωρίᾳ; Ποῦ νῦν εἰσιν οἱ τῶν Ἑλλήνων φιλόσοφοι, οἳ εἰκῆ καὶ μάτην τὴν κυνικὴν ἀναισχυντίαν ἐζήλωσαν (τί γὰρ ὄφελος τοῦ κατακλείεσθαι ἐν πίθῳ, καὶ τοιαῦτα ἀσελγαίνειν ὕστερον;) οἳ καὶ δακτυλίους, καὶ φιάλας, καὶ θεράποντας, καὶ θεραπαινίδας, καὶ πολλὴν ἄλλην περιεβάλλοντο φαντασίαν, εἰς ἑκατέραν ἀμετρίαν ἐκπίπτοντες; Ἀλλ' οὐχ οὗτος τοιοῦτος· ἀλλ' ὥσπερ τὸν οὐρανὸν τὴν ἔρημον ᾤκησε, πᾶσαν ἀκριβῆ φιλοσοφίαν ἐπιδεικνύμενος· κἀκεῖθεν ὡς ἄγγελός τις ἐξ οὐρανῶν εἰς τὰς πόλεις κατέβαινεν, ἀθλητὴς εὐσεβείας ὢν, 57.189 καὶ τῆς οἰκουμένης στεφανίτης, καὶ φιλόσοφος τῆς τῶν οὐρανῶν ἀξίας φιλοσοφίας. Καὶ ταῦτα ἦν, οὔπω τῆς ἁμαρτίας λυθείσης, οὔπω