John Chrysostom - Commentary on the Gospel of Matthew. In two books. Book I
Saint John Chrysostom
Interpretation of the Gospel of Matthew. In two books. Book I
The name of the Archbishop of Constantinople, who occupied the primary see of the Eastern Ecumenical Church - John Chrysostom (344/345-407), has long become a household name. His works, conversations, teachings, and letters are read with the same genuine interest as during the saint’s earthly life, and in the choice of theological topics, preaching, and methods of interpreting Scripture, he has been imitated for many centuries. The richness, strength, and ease of language in expressing thoughts and feelings earned the famous speaker and talented wordsmith recognition, enshrined in the honorary addition to his name - Chrysostom.
The legacy of the ecumenical teacher, which was included in the Holy Tradition of the Orthodox Church, conveying the revealed truth, is very extensive, but the interpretations of the New Testament (presented to the reader’s attention) belong to the best among his creations, as was noted already in antiquity. Chrysostom always preached the Gospel as the law of life, for him the Good News of Christ, Crucified and Risen is not an object of curiosity, perceived by memory, but the Word of God, living, active, which, according to the Apostle Paul, penetrates to the division of soul and spirit, joints and brains, and judges thoughts and intentions of the heart (Heb. 4:12). Conversations on the Gospels of Matthew and John, together with other interpretations, constitute the fruit of his twelve years of preaching activity in Antioch, when twice a week, and sometimes every day, he addressed the people, shaking the hearts of his listeners. Most of Chrysostom’s works are edited notes from stenographers, so his words exude the indescribable freshness of a living conversation between a shepherd and his flock.
As a representative of the Antiochian theological school, he treated Scripture as history, and not as a parable, balancing the literal-logical level of meaning of the text with the moral and theological-symbolic. Chrysostom's approach to the New Testament anticipated criticism of the Holy Scriptures in our time, as, for example, in the question of the four Gospels (in Discourse I of the Commentaries on St. Matthew the Evangelist).
Limiting himself to brief information about the writer of the holy book and the circumstances of its writing, the saint further followed the general course of the Gospel events, the movement of the Apostle’s thoughts, penetrating into the depths of the Word of God. Saint John always pointed to the Holy Scriptures as the main and obligatory source of religious teaching and moral edification and called on everyone to diligently listen and read the Bible, saying: “This is the food of the soul, this is its protection; on the contrary, not listening to Scripture is hunger and destruction for the soul.”
From the editor
Conversation I
Why was the Holy Scripture given? – When and how the Old Law and the New Testament were given. – Why did Matthew call his work the Gospel? – Why was the Gospel written by four people? – Minor differences in the narratives of the evangelists serve as proof of their truth. – In the main and essential things, the Gospels are completely in agreement. – Differences in the purposes of writing the four Gospels. – The agreement of the evangelists is confirmed by the affinity of each part of their writings with the whole, as well as by the acceptance of their preaching by the entire universe. – The truth of the Gospel preaching is proven by its superiority over the teaching of philosophers and its acceptability for people of all ranks and ages. – Erroneous opinion about the simplicity and ease of explanation of the Gospel of Matthew. – Indication of the perplexities presented at the very beginning of the Gospel. – An admonition to listeners to be attentive to the explanation, to diligently visit the temple instead of spectacles, to study what is related to heavenly life and to observe silence and silence in the temple.
In fact, we should not have any need for the help of Scripture, but should lead a life so pure that instead of books, the grace of the Spirit serves our souls and so that, just as those are written with ink, so our hearts are written with the Spirit. But since we have rejected such grace, we will at least use the second path. And that the first way was better, God showed this both in word and in deed. In fact, God spoke with Noah, Abraham and his descendants, as well as with Job and Moses, not through writing, but directly, because he found their minds pure. When the entire Jewish people fell into the very depths of wickedness, then writings, tablets and instructions through them already appeared. And this happened not only with the saints in the Old Testament, but, as is known, in the New. Likewise, God did not give the apostles anything written, but promised to give the grace of the Spirit instead of the scriptures. He, He told them, will remember everything to you (John 14:26). And so that you know that this way (of God’s communication with the saints) was much better, listen to what He says through the prophet: I am making a new covenant with you, giving my laws in their minds, and I will write them on their hearts, and they will be taught by God ( see Jer. 31:31–34; John 6:45). And Paul, pointing out this superiority, said that he received the law (written) not on tablets of stone, but on tablets of the heart of flesh (2 Cor. 3:3). But since over time some deviated from the true teaching, others from purity of life and morality, the need for written instruction arose again. Think about what kind of folly it will be if we, who should live in such purity as to have no need for Scripture, but instead of books present our hearts to the Spirit, if we, having lost such dignity and having a need for Scripture, do not take advantage of how should, even with this second medicine. If the fact that we need Scripture and do not attract the grace of the Spirit to ourselves is worthy of reproach, then what, think, will be our guilt if we do not want to take advantage of this benefit, but despise Scripture as superfluous and unnecessary, and thus incur even greater punishment? To prevent this from happening, let us delve more carefully into what is written, and consider how the Old Law was given, and how the New Testament was given. So, how, when and where was the ancient law given? After the death of the Egyptians, in the desert, on Mount Sinai, in the fire and smoke coming out of the mountain, with the sound of a trumpet, amid thunder and lightning, after the entry of Moses into the very darkness. But in the New Testament it is not like this: not in the desert, not on the mountain, not among smoke and gloom, darkness and storm, but at daylight, in the house, when everyone was sitting together, everything happened in deep silence. For rude and unbridled people, sensual amazing phenomena were needed, such as a desert, a mountain, smoke, the sound of a trumpet, and the like; for people who were more elevated, more submissive and who rose above sensual concepts, there was no need for anything like that. If there was a noise over the apostles, it was not for their sake, but for the sake of the Jews present, for whose sake the tongues of fire appeared. In fact, if the latter, despite this, said [about the apostles] that they were filled with wine (Acts 2:13), then all the more they would have said so if they had not seen anything like that. Further, in the Old Testament God came down when Moses ascended [to the mountain] (Exodus 19:3); here the Spirit descended when our nature ascended to Heaven, or better yet, to the Royal Throne. If the Spirit had been smaller, then the phenomena [that accompanied His coming] would not have been more majestic and wonderful, and yet the New Testament tablets are much more excellent than the Old Testament, just as the events are more glorious. In fact, the apostles did not come down from the mountain with stone tablets in their hands, like Moses, but carrying the Spirit in their souls, and went everywhere, exuding a treasure and source of teachings, spiritual gifts and all kinds of blessings, becoming by grace animated books and laws. Thus they attracted three thousand [to the faith], then five thousand, and thus all the nations of the world, because through their mouth God spoke to all who came to them (see: Acts 2:41; 4:4). So Matthew, filled with the Spirit of God, wrote a book - Matthew the Publican; I am not ashamed to call either him or the other apostles by occupation, because this most of all reveals both the grace of the Spirit and their own virtue.
2. Matthew rightly called his work the Gospel. In fact, he proclaims to everyone - the enemies, the ignorant, sitting in darkness - the end of punishment, the remission of sins, justification, sanctification, redemption, sonship, the inheritance of Heaven and affinity with the Son of God. What can compare with such gospel? God is on earth, man is in Heaven; everything is united: the Angels formed one face with people, people united with the Angels and other heavenly forces. It became obvious that the ancient warfare had ceased, that the reconciliation of God with our nature was accomplished, the devil was put to shame, demons were cast out, death was bound, heaven was opened, the oath was abolished, sin was destroyed, error was removed, truth returned, the word of piety is sown and growing everywhere, heavenly life is planted on earth, the heavenly powers are in friendly communication with us, Angels continually descend to earth, and great hope for the future has appeared. That is why Matthew called his story the Gospel, as if [to imply that] everything else, such as rich property, greatness of power, superiority, fame, honors and everything else that people consider to be good, are mere empty words, and the promises made through the fishermen must be called, in the proper and primary sense, the gospel. And this is not only because they are lasting and permanent benefits and surpass our dignity, but also because they are given to us without any labor on our part. It was not through labor and sweat, not through effort and suffering that we got what we have, but solely because of God’s love for us. But why, let us ask, with such a large number of disciples, only two of the apostles and two of their companions write, since in addition to John and Matthew, one disciple of Paul, and the other, a disciple of Peter, wrote the Gospels. Because they did nothing out of ambition, but everything for the benefit. What? Couldn't one evangelist have written everything? Of course he could; but when four people wrote, they did not write at the same time, not in the same place, without communicating or agreeing with each other, and, however, wrote as if everything was uttered by one mouth, then this serves as the greatest proof of the truth .
The beginning of life's journey
John Chrysostom is the son of the military leader Secundus. He was born in Antioch in 347. From birth he was instilled with the foundations of the Orthodox faith. He grew up seeing pious, believing parents, and he himself succeeded in decency. Antioch at that time was completely Christian and was part of the Roman Empire. This country was somewhat reminiscent of modern Russia. The times of persecution of the church and Christianity were left behind, and people filled the churches, as is and was happening in modern Russia. John Chrysostom saw the example of his parents and adopted their righteous way of thinking from a young age. This undoubtedly laid the potential for godliness for his future great ministry. After all, there is no doubt: the way we raise our children will affect their subsequent lives.
The young man received an excellent secular education, being the son of wealthy parents. Not many people in those days could compare with his learning, so he stood out very much from the rest. At the age of 20, the young man received Holy Baptism, which was the beginning of his preaching.
Temples in the name of the Great Saint
In Russia, and throughout the world, there are many Orthodox churches named after John Chrysostom. In Comana, the city where he died, a temple of St. John Chrysostom was built. In this wonderful temple, everything reminds of him: there are many icons with his image. Undoubtedly, a person for whom the life of the great saint represents a model for veneration will want to visit the places of the last abode of John Chrysostom.
In addition to this temple, the Church of St. John Chrysostom can be found in such Russian cities as Astrakhan, Kostroma, Yaroslavl, Voskresensk and many others. In each of these churches one can see the face of the great father of the church, displaying the greatest humility, love for God and man and meekness. Particles of the relics of John Chrysostom are found in many churches, where you can venerate them and receive healing, both spiritual and physical. His relics are endowed with enormous Divine power. But the main thing is the transformation of our mind and heart, in which the works of the great saint and the example of his life path help. Reading about the life of John, one can and should compare, draw parallels, evaluate oneself, asking the question: “What would he have done in my place?”
Burial
The body of John Chrysostom was enclosed in a sarcophagus and rested there until 438, when it was transported with all honors to Constantinople. His remains were incorrupt and fragrant, which was first discovered by Patriarch Proclus of Constantinople when he opened the lid of the coffin. His relics were transferred to the cathedral church in the name of the Holy Apostles, and in 1204 they were transported to Rome because Constantinople was sacked by the crusaders.
For 800 long years, the relics of the great saint were in the Cathedral of St. Paul in Rome, and only in 2004, Pope John Paul II solemnly returned them to Patriarch Bartholomew of Constantinople. Now the relics are in Istanbul, in the Church of St. George.
Patriarchate
After the death of the current Patriarch Nektarios of Constantinople, John Chrysostom was elected in his place in 397. Now, with even greater zeal, he began to take care of the weak, the poor, the crippled, the poor and orphans. Almost all of his time was spent caring for these people, but when he had a free moment, he hurried to the solitude of his cell to be alone with the Lord. Here he prayed a lot, fasted and read the Holy Scriptures.
The Patriarch ate very little and sparingly, mainly only bread and water. He also slept very little, and then standing up. It is very difficult for a modern person to imagine how it is possible to live like this, but for John this was the surest and best way to gain the Holy Spirit in his heart.
The Patriarch feared no one but God. He boldly denounced the unrighteous and deceitful hypocrites, without fear of their anger and revenge. He even called on the emperor to act fairly, without offending anyone. Nevertheless, evil people achieved his overthrow from the post of patriarch, which was the beginning of his exile. The year was 407.
Persecution and the end of life's journey
The period of persecution lasted three years. The former patriarch resignedly and humbly endured slander, insults and torment from his enemies, who fiercely hated him. He was glad to endure everything for the sake of the Lord, all the sorrows and hardships to which he had long been accustomed.
He was driven from place to place, and finally Chrysostom ended up in the city of Comana. On the day of his death, he performed the Divine Liturgy, which he himself composed, took communion of the Holy Divine Mysteries, blessed all those present and with the words: “Glory to God for everything!” passed away peacefully to the Lord. His death was quiet and quick, probably one can only dream of such a repose. But such a righteous man could not have had any other end. In his person, the entire church lost an outstanding Saint, who made a huge contribution to its organization and contributed to strengthening the faith of millions of compatriots, contemporaries, as well as distant descendants around the world.
Priesthood
An angel of God came to Patriarch Saint Flavian of Antioch in a dream and ordered to anoint John Chrysostom as a priest. During his ordination to the priesthood and the patriarch laying hands on his head, the Holy Spirit appeared over the head of the new minister in the form of a snow-white dove, which indicated the favor of God.
In the rank of priest, John Chrysostom showed his zeal even more. He preached a huge number of sermons that changed the lives of many people. That is why he was given the name Chrysostom: for his unsurpassed gift of speech. He wrote many commentaries on the books of Holy Scripture, which are now the great Patristic heritage of the Orthodox Church.
