Homilies on the Gospel of Matthew 2

The book of the generation of Jesus Christ, the son of David, the son of Abraham.

Do you then remember the charge which we gave you earlier, exhorting you to listen to all that is spoken with complete silence and mystic stillness? For today we are about to set foot upon the sacred thresholds;

wherefore also I have reminded you of the charge.

For if the Jews, when they were about to draw near to a burning mountain, and to fire, and gloom, and darkness, and tempest — or rather, not even to draw near, but to see and hear these things from afar off — were commanded three days beforehand to abstain from their wives, and to wash their garments, and were in trembling and fear, both they and Moses with them;

much more must we, who are about to hear such words, and to stand not far off from a smoking mountain, but to enter into heaven itself, display a greater philosophy — not washing our garments, but wiping clean the robe of the soul, and freeing ourselves from all worldly commingling.

For you shall not see gloom, nor smoke, nor tempest;

but the King Himself seated upon the throne of that ineffable glory, and angels and archangels standing beside Him, and the companies of the saints together with those countless myriads.

For such is the city of God, having the Church of the firstborn, the spirits of the righteous, the festal assembly of the angels, the blood of sprinkling by which all things were joined together — and heaven received the things of earth, and earth the things of heaven, and that peace, long longed for both by angels and by saints, has come.

In this city stands the trophy of the Cross, splendid and illustrious, the spoils of Christ, the first-fruits of our nature, the plunder of our King;

for all these things we shall learn accurately from the Gospels.

And if you follow with the stillness that is fitting, we shall be able to lead you about everywhere, and to show you where death lies impaled;

and where sin hangs suspended;

and where are the many and marvellous votive offerings from this war, from this battle.

You shall see also the tyrant here bound, and the multitude of captives following after, and the citadel from which that foul demon overran all things in the former time;

you shall see the robber's lairs and caves, now broken open and laid bare;

for there too the King came.

But do not grow weary, beloved;

for if one were narrating some sensible war, and trophies, and victories, you would not have grown sated;

nay, you would not have taken food or drink before this history.

But if that narrative is so desirable, much more is this one.

For consider how great a thing it is to hear how God, rising up from the heavens and the royal thrones, leapt down to the earth and to hell itself, and stood in the line of battle;

and how the devil arrayed himself against Him — or rather, not against a bare God, but against God hidden in human nature.

And what is truly marvellous, you shall see death being loosed by death, and the curse abolished by a curse, and, by the very means through which the devil prevailed, his tyranny

being brought to nought.

Let us therefore rouse ourselves, and not sleep;

for behold, I see the gates being opened for us;

but let us enter with all good order and trembling, straightway setting foot upon the very thresholds.

And what are these thresholds? 'The book of the generation of Jesus Christ, the son of David, the son of Abraham.'

What do you say? You promised to discourse concerning the only-begotten Son of God, and you make mention of David, a man born many generations later, and you say that he is both father and forefather? Hold fast, and do not seek to learn all things at once, but gently and little by little.

For you are still standing in the porch, right beside the very outer gates;

why then do you hasten toward the innermost sanctuary? You have not yet well surveyed all that is outside.

For neither am I as yet narrating to you that begetting;

or rather, not even the one that came after these things;

for it is inexpressible and unutterable.

And before me the prophet Isaiah told you this;

for proclaiming His passion and His great care for the world, and being amazed who He was and what He became, and whither He descended, he cried aloud, great and splendid, saying thus:

'Who shall declare His generation?'

It is not, then, concerning that generation that our discourse now is, but concerning this lower one, which took place on the earth, in the presence of countless witnesses.

And concerning this too, so far as it is possible for us who have received the grace of the Spirit to speak, we shall thus narrate it.

For neither is it possible to set forth even this with complete clearness;

since this too is most awe-inspiring.

Do not therefore think that you are hearing something small when you hear of this birth;

but rouse up your understanding, and straightway shudder, when you hear that God came upon the earth.

For so marvellous and paradoxical was this, that even the angels, forming a choir over these things, offered up on this account the praise on behalf of the world, and the prophets from of old were astounded at this, that 'He was seen upon the earth, and dwelt among men.'

For it is exceedingly paradoxical to hear that God — the ineffable, the inexpressible, the incomprehensible, and equal to the Father — came through a virgin's womb, and deigned to be born of a woman, and to have as forefathers David and Abraham.

And why do I speak of David and Abraham? For what is yet more awe-inspiring, He had as forebears those women whom we mentioned just now.

Hearing these things, rise up, and suspect nothing lowly, but for this very reason above all marvel, that being the Son of the Father who is without beginning, and His true Son, He endured to be called also the son of David, that He might make you a son of God;

He endured that a servant should become His father, that He might make the Master a Father to you the servant.

You have seen at once, from the very outset, what manner of things the Gospels are. And if you doubt concerning what pertains to yourself, believe these things also from what pertains to Him.

For it is far more difficult, so far as human reasoning goes, that God should become man, than that a man should be styled a son of God.

When, therefore, you hear that the Son of God is the son of David and of Abraham, do not thereafter doubt that you also, the son of Adam, shall be a son of God.

For not idly nor in vain did He so humble Himself, unless He were about to exalt us.

For He was born according to the flesh, that you might be born according to the Spirit;

He was born of a woman, that you might cease to be a son of woman.

For this reason the birth was twofold: both like unto ours, and surpassing our own.

For to be born of a woman was proper to us;

but to be born not of blood, nor of the will of the flesh nor of man, but of the Holy Spirit, foretold the birth that surpasses us and that is to come—the birth which He was about to bestow upon us of the Spirit.

And all the other things were of the same kind.

For indeed the washing was such as this;

for it had something of the old, and it had something also of the new.

For to be baptized by the prophet showed forth the old;

but the descent of the Spirit sketched out the new.

And just as one standing in the space between two persons who are separated from one another might, stretching out both his hands and taking hold on either side, join them together;

so also did He act, joining the old to the new, the divine nature to the human, His own things to ours.

Have you seen the lightning-flash of the city, with how great a brightness it has illumined you from the very outset? How straightway it showed you the King in

your own guise, as it were in a camp? For neither there does the king appear continually to have his proper dignity, but laying aside the purple and the diadem, he often puts on the garb of a soldier.

But there it is so that, becoming known, he might not draw the enemies upon himself;

here, on the contrary, so that, becoming known, He might not cause the enemy to flee from close engagement with Him, and throw all His own people into confusion;

for He was eager to save, not to strike with terror.

For this reason also He straightway called Him by this appellation, naming Him Jesus.

For this name Jesus is not Greek, but in the tongue of the Hebrews it is thus spoken, Jesus;

which, being interpreted into the Greek tongue, is Saviour;

and Saviour, from His saving His people.

Have you seen how He gave wings to the hearer, both uttering things familiar and through them making manifest to us all things beyond hope? For indeed the knowledge of both these names was great among the Jews.

For since the things that were to come to pass were marvellous, the figures of the names also ran on before;

so that from of old all the tumult of the innovation might be taken away beforehand.

For indeed Jesus, who after Moses led the people into the land of promise, is so called.

Have you seen the type? Behold the truth;

that one led into the land of promise, this One into heaven and the good things in the heavens;

that one after the death of Moses, this One after the ceasing of the Law;

that one as a leader of the people, this One as King.

But that you might not, hearing 'Jesus,' be led astray by the sameness of name, he added:

'of Jesus Christ, son of David.'

But that one was not of David, but of another tribe.

But for what reason does he call it the Book of the Generation of Jesus Christ? seeing that it contains not this only, the birth, but the whole dispensation.

Because this is the sum of the whole dispensation, and becomes for us the beginning and root of all good things.

As, then, Moses calls it the Book of Heaven and Earth, though he discoursed not concerning heaven and earth only, but also concerning all the things between;

so also this one named the book from the chief of its noble deeds.

For that which is full of amazement, and beyond all hope and expectation—that God should become man;

and this having come to pass, all that follows thereafter ensues according to reason and consequence.

But for what reason did he not say, 'Son of Abraham,' and then, 'Son of David'? Not, as some suppose, because he wished to come from below upwards;

since he would have done what Luke also did.

For what reason, then, did he make mention of David? The man was on all men's lips, both from his renown and from the time;

for he had not died long before, as had Abraham.

And though God had made promise to both, nevertheless that promise, as being old, was passed over in silence;

but this, as being recent and new, was borne about upon all men's tongues.

'Does not the Christ come of the seed of David, and from Bethlehem the village, where David was?'

And no one called Him son of Abraham, but all called Him son of David;

for both on account of the time, as I said before, and on account of the kingship, this one was rather in the remembrance of all.

So at least the kings whom they honoured after him they all called after him, both they themselves and God.

For indeed Ezekiel, and other prophets also, say that David comes to them and rises up—speaking not of him that had died, but of those who emulate his virtue.

'I will shield this city for My own sake, and for David My servant's sake.'

And to Solomon also He said that for David's sake He did not rend the kingdom in his own lifetime.

For great was the glory of the man, both with God and with men.

For this reason he straightway makes the beginning from the more well-known, and then runs up to the father, deeming it superfluous—so far as regards the Jews—to carry the account higher.

For these were most of all the ones marvelled at;

the one, as prophet and king;

the other, as patriarch and prophet.

'And whence is it plain that He is of David?' one says.

For if He was not begotten of a man, but of a woman only, and the Virgin's genealogy is not traced, how shall we know that He was a descendant of David? For there are two things:

both for what reason the mother's genealogy is not traced, and why on earth Joseph, who contributed nothing toward the birth, is mentioned by them;

for the one seems to be superfluous, and the other deficient.

Which, then, is it necessary to speak of first?

How the Virgin was of David.

How, then, shall we know that she was of David? Hear God saying to Gabriel that he should go 'to a virgin espoused to a man whose name was Joseph, of the house and lineage of David.'

What, then, do you wish plainer than this, when you hear that the Virgin was of the house and lineage of David? (4)

Whence it is plain that Joseph also was from there.

For indeed there was a law that ordained that it was not permitted to marry from elsewhere, but only from the same tribe.

And the patriarch Jacob also foretold that He should arise from the tribe of Judah, speaking thus:

'The ruler shall not fail from Judah, nor a leader from his thighs, until He come to whom it is laid up;'

and He Himself is the expectation of the nations.

For this prophecy makes it plain that He was to come from the tribe of Judah; but that He was also to be of the lineage of David, it does not yet make clear.

but that He was also of the lineage of David, it does not yet declare.

Was it, then, that within the tribe of Judah there was but one single lineage, that of David, and no other? Nay, there were many others besides.

And so it might happen that a man belonged to the tribe of Judah, yet no longer to the lineage of David. But lest you should say this, the evangelist removed this suspicion of yours by declaring that David was of a house and a family.

But if you wish to learn this also from another quarter, we shall not lack a further proof.

For it was not only unlawful to marry from another tribe, but not even from another family, that is, from another kindred.

So that whether we apply the phrase 'of the house and family of David' to the Virgin, what has been said stands firm;

or whether we apply it to Joseph, through him this too is established.

For if Joseph was of the house and family of David, he would not have taken his wife from any other place than that from which he himself sprang.

'What then,' says one, 'if he transgressed the law?'

For this very reason the evangelist testified beforehand that Joseph was righteous, so that you might not say this, but rather, having learned his virtue, you might also know that he would never have transgressed the law.

For a man so kindly and so free from passion that, even when suspicion pressed upon him, he was unwilling to attempt to punish the Virgin—how could he for pleasure's sake have transgressed the law? For one who exercised a wisdom above the law (for both to release her and to release her secretly belonged to one who practised a virtue surpassing the law), how could he have done anything contrary to the law, and that when no cause constrained him? But that the Virgin was of the lineage of David is clear from these things.

But why he did not trace her genealogy, but rather that of Joseph, it is necessary to say.

For what reason, then? It was not the custom among the Jews to reckon the genealogies of women.

In order, therefore, both to keep the custom and not to seem from the very outset to be introducing an innovation, and yet to make the maiden known to us, for this reason, passing over her forefathers in silence, he traced the genealogy of Joseph.

For had he done this in the case of the Virgin, he would have seemed to be making an innovation;

and had he kept silence about Joseph, we should not have known the forefathers of the Virgin.

In order, then, that we might learn who Mary was and whence she came, and that the ordinances of the laws might remain unshaken, he traced the genealogy of her betrothed, and showed him to be of the house of David.

For once this was demonstrated, that also was demonstrated along with it—namely, that the Virgin too was from thence—because this righteous man, as I said before, would not have endured to take a wife from any other quarter.

There is also another and more mystical reason to be told, on account of which the forefathers of the Virgin were passed over in silence—one which it is not now opportune to disclose, because of the many things that have already been said.

Wherefore, here bringing the discourse concerning these inquiries to a stand, let us for the present hold fast with exactness the things that have been disclosed to us;

such as, why he made mention of David first;

why he called the book a Book of Genesis;

why he said 'of Jesus Christ';

how the birth is at once common and not common;

on what ground it was shown that Mary was of David;

and for what reason Joseph's genealogy was traced, while her forefathers were passed over in silence.

For if you keep these things, you will make us more eager also for what is to come;

but if you spit them out and cast them from your soul, we shall be more sluggish toward the rest.

For neither, if the ground has destroyed the former seeds, would the husbandman choose to labour over it.

Therefore I exhort you to turn these things over in your minds

to be careful for them, and there arises in the soul some great and saving good.

For indeed we shall be able to please God by being mindful of these things, and our mouths, meditating upon spiritual words, will be pure from insults and foul speech and reviling;

and we shall be terrible to the demons, arming our tongue with such words;

and we shall draw down upon ourselves the grace of God the more, and He will make our eye more clear-sighted.

For indeed it was for this that He set in us both eyes and mouth and hearing, that all our members might serve Him;

that we might utter His words, that we might do His works, that we might sing to Him unceasing hymns, that we might send up thanksgivings, and through these might cleanse our own conscience.

For as a body that enjoys pure air will be the more healthy, so too a soul that is more given to wisdom, being nourished on such meditations.

Do you not see that even the eyes of the body, when they linger in smoke, are continually weeping;

but when they are in clear air, and meadows, and springs, and gardens, they become both keener and healthier? Such also is the eye of the soul;

for if it feeds in the meadow of the spiritual oracles, it will be pure and clear and keen-sighted;

but if it departs into the smoke of the affairs of this life, it will weep and wail ten thousand times, both now and hereafter.

For indeed human affairs are like smoke.

Wherefore also one said:

'My days have failed like smoke.'

But he indeed spoke with reference to their brief duration and unsubstantial nature;

whereas I would say that the words are to be taken not with reference to this alone, but also to their troubled character.

For nothing so grieves and darkens the eye of the soul as the throng of worldly cares and the swarm of desires;

for these are the fuel of this smoke.

And just as fire, when it lays hold of some moist and sodden material, kindles much smoke;

so too this vehement and fiery desire, when it lays hold of a soul that is soft and dissolute, itself likewise breeds much smoke.

Wherefore there is need of the dew of the Spirit, and of that breeze, that it may quench the fire, and disperse the smoke, and make our reasoning winged.

For it is not possible—it is not possible—for one weighed down by so many evils to fly up to heaven;

but we may be well content if, being lightly girded, we are able to cut this path;

or rather, not even so is it possible, unless we receive the wing of the Spirit.

If, then, both a nimble mind and spiritual grace are needful, that we may ascend to that height, when we take on none of these but rather draw to ourselves all the opposite things and a satanic weight, how shall we be able to fly up, dragged down by so great a burden? For indeed, if one should attempt to weigh our words as in a just balance, among ten thousand talents of worldly words he will scarcely find a hundred pence of spiritual sayings;

or rather, not even ten obols.

Is it not, then, a shame and the utmost absurdity, that whereas we use a servant for the most part in necessary matters, yet, possessing a mouth, we do not treat our own member even as well as a servant, but on the contrary put it to useless and idle purposes? And would that it were only to idle purposes!

but as it is, to contrary and harmful purposes, and to things of no use to us at all.

For if the things we uttered were of use to us, the things spoken would surely also be dear to God.

But as it is, whatever the devil suggests, all this we utter;

now laughing, now speaking witty things;

now cursing and reviling, now swearing and lying and perjuring ourselves;

and now fretting impatiently, now babbling idly, and prating more than old women, bringing forward in public all the things that are nothing to us.

For which of you, tell me, of those standing here, if required to recite a single psalm, could do it, or any other portion of the divine Scriptures? There is not one.

And this is not the only dreadful thing, but that while you are thus fallen away toward spiritual things, toward the satanic things you are hotter than fire.

For indeed, if one should wish to examine you concerning devilish songs, and lewd and enervating melodies, he will find many who know these with exactness, and recite them with much pleasure.

But what is the excuse for these charges? 'I am not,' says one, 'of the monks, but I have both a wife and children, and I care for a household.'

For this is the very thing that has ruined all—that you think the reading of the divine Scriptures pertains to those men alone, though you need it far more than they do.

For those who move about in the midst of the world, and every day receive wounds, these above all have need of remedies.

So that to regard the matter as even superfluous is far worse than merely not reading.

For these are the words of a satanic device.

Do you not hear Paul saying that «All these things were written for our admonition»? Yet you, if you had to receive the Gospel book, would not choose to do so with unwashed hands;

but the things that lie within it, do you not deem exceedingly necessary? For this reason all things have been turned upside down.

For if you wish to learn how great is the gain from the Scriptures, examine yourself: what sort of person you become when hearing psalms, and what sort when hearing a satanic song;

and how you are disposed when spending time in church, and how when sitting in the theater;

and you will see how great is the difference between this soul and that, even though it is one and the same.

«Evil communications corrupt good manners.»

For this reason we have continual need of the incantations that come from the Spirit.

For this indeed is that wherein we have the advantage over the brute beasts, since in all other respects we are even greatly inferior to them.

This is nourishment for the soul, this is its adornment, this is its security;

just as, on the other hand, not to hear is famine and destruction.

«For I will give them,» He says, «not a famine of bread, nor a thirst for water, but a famine of hearing the word of the Lord.»

What then could be more wretched, when the very thing that God threatens as a form of chastisement, this evil you of your own accord draw down upon your own head, bringing a grievous famine upon your soul and making it weaker than all things? For by words the soul is by nature both destroyed and saved.

For a word both provokes the soul to wrath, and this same word again soothes it;

and a shameful word kindles it to lust, while a word full of gravity leads it to self-control.

But if a word, simply as such, has so great a power, how do you despise the Scriptures? Tell me.

For if exhortation can accomplish so much, much more when the exhortations are joined with the Spirit.

For more than fire does a word sounded forth from the divine Scriptures soften the hardened soul, and make it fit for all good things.

Thus also Paul, taking the Corinthians when they were puffed up and inflamed, brought them down and made them more moderate.

For over the very things at which they ought to have been ashamed and to have hidden their faces, over these they were priding themselves.

But when they had received the Epistle, hear their change, which the teacher himself testified to them, speaking thus:

«For this very thing, that you were made sorry after a godly manner, what earnestness it wrought in you;

yea, what clearing of yourselves, yea, what indignation, [yea, what fear, yea, what vehement desire,] yea, what zeal, yea, what avenging!»

Thus too we set in order servants, and children, and wives, and friends, and make enemies into friends.

Thus too the great men, and those dear to God, became better.

For David also, after his sin, when he had enjoyed the benefit of words, then came to that most excellent repentance;

and the apostles too became what they became in this way, and drew to themselves the whole inhabited world.

«And what is the gain,» one says, «when someone hears and does not do the things spoken?» Not small, even from the mere hearing, will be the gain.

For he will condemn himself and groan, and will come at last even to the doing of the things spoken.

But he who does not even know that he has sinned, when will he desist from transgressing? When will he condemn himself? Let us not then despise the hearing of the divine Scriptures.

For these things belong to a satanic mind, which does not allow us to behold the treasure, that we may not gain the wealth.

For this reason he says that the hearing of the divine laws is nothing, so that he may not see the practice that comes to us from the hearing accruing to us.

Knowing then this wicked craft of his, let us wall ourselves about on every side, so that, fortified with these weapons, we ourselves may remain invincible, and may smite his head;

and, having wreathed ourselves with the crown, may attain to the good things to come, by the grace and lovingkindness of our Lord Jesus Christ, to whom be the glory and the might unto the ages of ages.