Homilies of St. John Chrysostom,
archbishop of constantinople,
on the
gospel according to st. matthew.
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Homily I.
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.
3
“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.
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6. “But the contrary,” it may be said, “hath 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 cometh 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 be anything touching times or places, which they have
related differently, this nothing27injures 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 out28our doctrine, nowhere is
any of them found to have disagreed, no not ever so little.
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 hath
given commandments tending to salvation, that He hath 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.
And if amongst the miracles they have not all of them mentioned all,
but one these, the other those, let not this trouble thee. 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 hath also received and declared something of
his own; that, on the one hand, he might not seem superfluous, and
cast on the heap29to no purpose; on the other, he might make our test
of the truth of their affirmations perfect.30
7. Now Luke tells us also the cause wherefore he proceeds to write:
“that thou mayest hold,” saith he, “the certainty of the words wherein
thou hast been instructed;”31that is, that being continually reminded
thou mayest hold to the certainty,32and abide in certainty.
But as to John, he hath himself kept silence touching the cause; yet,
33(as a tradition34saith, which hath 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,35and 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.36 And this is manifest both
from the history itself, and from the opening of his Gospel. For he
doth 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
that37he composed the whole book. And not in the beginning only, but
throughout all the Gospel, he is more lofty than the rest.
Of Matthew again it is said,38 that when those who from amongst 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,39 is 4 said to have done this self-same thing at the
entreaty of the disciples.
For this cause then Matthew, as writing to Hebrews, sought to shew
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 doth not so, but mentions many other
things, and then proceeds to the genealogy.
8. But the harmony between them we will establish, both by the whole
world, which hath 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.40 But if there
were any hostility41in 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 fragments42cannot be hid, but declare aloud their connexion43with
the whole body. And like as if thou shouldest take any part from the
side of an animal, even in that part thou wouldest 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 connexion 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,” saith He, “divided against itself
shall not stand.”44 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, where each one was abiding, when he wrote, it is not right for us
to affirm very positively.
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 thou wert to insist upon
their using the same words and forms of speech.
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 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 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.
10. For if it had not been so, how could the publican, and the
fisherman, and the unlearned, have attained to such philosophy?45 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
5 manner of living: both wealth and poverty, freedom and slavery, life
and death, our world and our polity, all changed.
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