Mateus 1
John Chrysostom · Comentário Patrístico (catena)
Mateus 1:1
"The book of the generation of Jesus Christ, Son of David, Son of Abraham." "What sayest thou? Didst thou not promise to discourse of the Only-begotten Son of God, and dost thou make mention of David, a man born after a thousand generations, and say that he is both father and ancestor?" Stay, seek not to learn all at once, but gently and by little and little. Why, it is in the vestibule that thou art standing, by the very porch; why then dost thou hasten towards the inner shrine? As yet thou hast not well marked all without. For neither for a while do I declare unto thee that other generation: or rather not even this which cometh after, for it is unutterable, and unspeakable. And before me the Prophet Isaiah hath told thee this; where when proclaiming His passion, and His great care for the world, and admiring who He was, and what He became, and whither He descended, he cried out loud and clear, saying thus, "Who shall declare His generation?" It is not then of that we are now to speak, but of this beneath, this which took place on earth, which was amongst ten thousand witnesses. And concerning this again we will relate in such wise as it may be possible for us, having received the grace of the Spirit. For not even this may any one set forth altogether plainly, forasmuch as this too is most awful. Think not, therefore, it is of small things thou art hearing, when thou hearest of this birth, but rouse up thy mind, and straightway tremble, being told that God hath come upon earth. For so marvellous was this, and beyond expectation, that because of these things the very angels formed a choir, and in behalf of the world offered up their praise for them, and the prophets from the first were amazed at this, that "He was seen upon earth, and conversed with men." Yea, for it is far beyond all thought to hear that God the Unspeakable, the Unutterable, the Incomprehensible, and He that is equal to the Father, hath passed through a virgin's womb, and hath vouchsafed to be born of a woman, and to have Abraham and David for forefathers. But why do I say Abraham and David? For what is even more amazing, there are those women, whom we have lately mentioned. Hearing these things, arise, and surmise nothing low: but even because of this very thing most of all shouldest thou marvel, that being Son of the Unoriginate God, and His true Son, He suffered Himself to be called also Son of David, that He might make thee Son of God. He suffered a slave to be father to Him, that He might make the Lord Father to thee a slave. Seest thou at once from the beginning of what nature are the Gospels? If thou doubt concerning the things that pertain to thee from what belongs to Him believe these also. For it is far more difficult, judging by human reason, for God to become man, than for a man to be declared a Son of God. When therefore thou art told that the Son of God is Son of David and of Abraham, doubt not any more that thou too, the son of Adam, shall be son of God. For not at random, nor in vain did He abase Himself so greatly, only He was minded to exalt us. Thus He was born after the flesh, that thou mightest be born after the Spirit; He was born of a woman, that thou mightest cease to be the son of a woman. Wherefore the birth was twofold, both made like unto us, and also surpassing ours. For to be born of a woman indeed was our lot, but "to be born not of blood, nor of the will of flesh, nor of man," but of the Holy Ghost, was to proclaim beforehand the birth surpassing us, the birth to come, which He was about freely to give us of the Spirit. — Homily on the Gospel of Matthew 2
Mateus 1:1
"But whence is it manifest that He is of David?" one may say. For if He was not sprung of a man, but from a woman only, and the Virgin hath not her genealogy traced, how shall we know that He was of David's race? Thus, there are two things inquired; both why His mother's genealogy is not recited, and wherefore it can be that Joseph is mentioned by them, who hath no part in the birth: since the latter seems to be superfluous, and the former a defect. Of which then is it necessary to speak first? How the Virgin is of David. How then shall we know that she is of David? Hearken unto God, telling Gabriel to go unto "a virgin betrothed to a man (whose name was Joseph), of the house and lineage of David." What now wouldest thou have plainer than this, when thou hast heard that the Virgin was of the house and lineage of David? Hence it is evident that Joseph also was of the same. Yes, for there was a law, which bade that it should not be lawful to take a wife from any other stock, but from the same tribe. And the patriarch Jacob also foretold that He should arise out of the tribe of Judah, saying on this wise: "there shall not fail a ruler out of Judah, nor a governor out of his loins, until He come for whom it is appointed, and He is the expectation of the Gentiles." "Well; this prophecy doth indeed make it clear that He was of the tribe of Judah, but not also that He was of the family of David. Was there then in the tribe of Judah one family only, even that of David, or were there not also many others? And might it not happen for one to be of the tribe of Judah, but not also of the family of David?" Nay, lest thou shouldest say this, the evangelist hath removed this suspicion of thine, by saying, that He was "of the house and lineage of David." And if thou wish to learn this from another reason besides, neither shall we be at a loss for another proof. For not only was it not allowed to take a wife out of another tribe, but not even from another lineage, that is, from another kindred. So that if either we connect with the Virgin the words, "of the house and lineage of David," what hath been said stands good; or if with Joseph, by that fact this also is proved. For if Joseph was of the house and lineage of David, he would not have taken his wife from another than that whence he himself was sprung. "What then," one may say, "if he transgressed the law?" Why, for this cause he hath by anticipation testified that Joseph was righteous, on purpose that thou mightest not say this, but having been told his virtue, mightest be sure also that he would not have transgressed the law. For he who was so benevolent, and free from passion, as not to wish, even when urged by suspicion, to attempt inflicting punishment on the Virgin, how should he have transgressed the law for lust? he that showed wisdom and self-restraint beyond the law (for to put her away, and that privily, was to act with self-restraint beyond the law), how should he have done anything contrary to the law; and this when there was no cause to urge him? Now that the Virgin was of the race of David is indeed from these things evident; but wherefore he gave not her genealogy, but Joseph's, requires explanation. For what cause was it then? It was not the law among the Jews that the genealogy of women should be traced. In order then that he might keep the custom, and not seem to be making alterations from the beginning, and yet might make the Virgin known to us, for this cause he hath passed over her ancestors in silence, and traced the genealogy of Joseph. For if he had done this with respect to the Virgin, he would have seemed to be introducing novelties; and if he had passed over Joseph in silence, we should not have known the Virgin's forefathers. In order therefore that we might learn, touching Mary, who she was, and of what origin, and that the laws might remain undisturbed, he hath traced the genealogy of her espoused husband, and shown him to be of the house of David. For when this hath been clearly proved, that other fact is demonstrated with it, namely, that the Virgin likewise is sprung from thence, by reason that this righteous man, even as I have already said, would not have endured to take a wife from another race. — Homily on the Gospel of Matthew 2
Mateus 1:1
Wherefore did he not say, "the Son of Abraham," and then "the Son of David?" It is not, as some suppose, that he means to proceed upward from the lower point, since then he would have done the same as Luke, but now he doth the contrary. Why then hath he made mention of David? The man was in the mouths of all, both from his distinction, and from the time, for he had not been so very long since dead, like Abraham. And though God made promises to both, yet the one, as old, was passed over in silence, while the other, as fresh and recent, was repeated of all. Themselves, for instance, say, "Doth not Christ come of the seed of David, and out of Bethlehem, the town where David was?" And no man called Him Son of Abraham, but all Son of David; and that because this last was more in the recollection of all, both on account of the time, as I have already said, and because of his royalty. On this principle again all the kings whom they had in honor after his time were named from him, both by the people themselves and by God. For both Ezekiel and other prophets besides speak of David as coming and rising again; not meaning him that was dead, but them who were emulating his virtue. And to Hezekiah He saith, "I will defend this city, for mine own sake and for my servant David's sake." And to Solomon too He said, that for David's sake He rent not the kingdom during his lifetime. For great was the glory of the man, both with God and with men. On account of this he makes the beginning at once from him who was more known, and then runs up to his father; accounting it superfluous, as far as regards the Jews, to carry the genealogy higher up. For these were principally the persons held in admiration; the one as a prophet and a king, the other as a patriarch and a prophet. — Homily on the Gospel of Matthew 2
Mateus 1:1
Why Joseph's genealogy is traced, who had no part in the birth. And one cause we have mentioned already; but it is necessary to mention likewise the other, that which is more mystical and secret than the first. What then is this? He would not that it should be manifest to the Jews, at the time of the birth, that Christ was born of a virgin. Nay, be not troubled at the strangeness of the saying. For it is no statement of mine, but of our fathers, wonderful and illustrious men. For if He disguised many things from the first, calling Himself Son of Man, and hath not everywhere clearly unfolded to us even His equality with the Father; why dost thou wonder at His having for a time disguised this also, taking order as He was for a certain great and marvellous purpose? But what kind of marvel? it may be asked. That the Virgin should be preserved, and delivered from evil suspicion. For if this had been discovered by the Jews from the beginning, they would have stoned the Virgin, making the report a handle for mischief, and would have condemned her for adultery. For if in regard to the other matters, for which they had frequent precedents likewise in the old dispensation, they were quite shameless in their obstinacy (for so, because He had cast out devils, they called Him possessed; and because He healed on the Sabbath day, they supposed Him to be an adversary of God; and yet oftentimes even before this had the Sabbath been broken), what would they not have said, if this had been told them? Especially as they had all time before this on their side, in that it never had produced any such thing. For if after so many miracles they still called Him son of Joseph, how before the miracles would they have believed that He was born of a virgin? It is then for this reason that both Joseph has his genealogy traced, and the Virgin betrothed to him. For if even he, who was both a just and wondrous man, required many things, in order that he should receive that which had come to pass; an angel, and the vision in dreams, and the testimony from the prophets; how could the Jews, being both dull and depraved, and of so unfriendly spirit towards Him, have admitted this idea into their minds? For the strangeness and novelty thereof would be sure greatly to disturb them, and the fact that they had never so much as heard of such a thing having happened in the times of their forefathers. For as the man who was once persuaded that He is Son of God, would after that have no cause to doubt concerning this too; so he who was accounting Him to be a deceiver and an adversary of God, how could he but have been yet more offended by this, and have been led on unto the opposite notion? For this cause neither do the apostles at the first directly say this, but while of His resurrection they discourse much and often (forasmuch as of this there were examples in the times before, although not such as this); that He was born of a virgin they do not say always: nay, not even His mother herself ventured to utter this. See, for instance, what saith the Virgin even to Himself: "Behold, Thy father and I have sought Thee." For if this suspicion had been entertained, neither would He any longer have been accounted to be a Son of David, and this opinion not being held, many other evils besides would have arisen. For this cause neither do the angels say these things to all, but to Mary only, and Joseph; but when showing to the shepherds the glad tidings of that which was come to pass, they no longer added this. — Homily on the Gospel of Matthew 3
Mateus 1:1
Wherefore he call it a "book of the generation of Jesus Christ," while yet this book hath not the birth only, but the whole dispensation? Because this is the sum of the whole dispensation, and is made an origin and root of all our blessings. As then Moses calleth it the book of heaven and earth, although he hath not discoursed of heaven and earth only, but also of all things that are in the midst thereof; so also this man hath named his book from that which is the sum of all the great things done. For that which teems with astonishment, and is beyond hope and all expectation, is that God should become man. But this having come to pass, all afterwards follows in reasonable consequence. — Homily on the Gospel of Matthew 2
Mateus 1:1
For this reason he hath also straightway called Him by this title, naming Him Jesus. For this name, Jesus, is not Greek, but in the Hebrew language it is thus called Jesus; which is, when interpreted into the Greek tongue, "A Saviour." And He is called a Saviour, from His saving His people. Seest thou how he hath given wings to the hearer, at once speaking things familiar, and at the same time by these indicating to us things beyond all hope? I mean that both these names were well known to the Jews. For, because the things that were to happen were beyond expectation, the types even of the names went before, in order that from the very first all the unsettling power of novelty might be taken away. Thus he is called Jesus, who after Moses brought the people into the land of promise. Hast thou seen the type? Behold the truth. That led into the land of promise, this into heaven, and to the good things in the heavens; that, after Moses was dead, this after the law had ceased; that as a leader, this as a King. However, lest having heard the word Jesus, thou shouldest by reason of the identity of the name be perplexed, he hath added, "Jesus Christ, Son of David." But that other was not of David, but of another tribe. — Homily on the Gospel of Matthew 2
Mateus 1:2
For this cause he made mention also of the twelve patriarchs, by this again bringing down their pride at the noble birth of their fathers. Because many of these also were born of women that were slaves; but nevertheless the difference of the parents did not make a difference in the children. For all were equally both patriarchs and heads of tribes. For this is the precedence of the Church, this the prerogative of the nobility that is among us, taking its type from the beginning. So that whether thou be bond or free, thou hast from thence nothing more nor less; but the question is all about one thing only, namely, the mind, and the disposition of the soul. — Homily on the Gospel of Matthew 3
Mateus 1:2
But why is it, that having mentioned Abraham, and having said that "he begat Isaac, and Isaac, Jacob;" and not having made any mention of his brother; when he is come to Jacob, he remembers both "Judah, and his brethren"? Now there are some that say, it was because of the perverseness of Esau, and of the rest that came before. But I should not say this; for if it were so, how is it that he a little after mentions such women? It being out of contraries, in this place, that His glory is manifested; not by having great forefathers, but low and of little account. For to the lofty One it is a great glory to be able to abase Himself exceedingly. Wherefore then did He not mention them? Because Saracens, and Ishmaelites, and Arabians, and as many as are sprung from those ancestors, have nothing in common with the race of the Israelites. For this cause then he passes over those in silence, and hastens on to His forefathers, and those of the Jewish people. Wherefore he saith, "And Jacob begat Judas and his brethren." For at this point the race of the Jews begins to have its peculiar mark. — Homily on the Gospel of Matthew 3
Mateus 1:3
But besides what we have said, there is another cause also, wherefore he hath mentioned even this history; for to be sure, Zara's name was not cast at random on that of Phares. (For indeed it was irrelevant, and superfluous, when he had mentioned Phares, from whom he was to trace Christ's genealogy, to mention Zara also.) Wherefore then did he mention him? When Thamar was on the point of giving birth to them, the pangs having come upon her, Zara put forth his hand first. Then the midwife, when she saw this, in order that the first should be known, bound his hand with scarlet; but the child, when he was bound, drew in his hand, and when he had drawn it in, Phares came forth first, and then Zara. The midwife when she saw this said, "Why was the hedge broken up for thee?" Seest thou the dark expression of mysteries? For it was not without purpose that these things were recorded for us: since neither was it worth our study to learn, what it might be that the midwife said; nor worth a narrative to know, that he who came out second, put forth his hand first. What then is the mysterious lesson? First, from the name of the child we learn what is inquired, for Phares is "a division," and "a breach." And moreover from the thing itself, which took place; for it was not in the order of nature that, having thrust out his hand, he should draw it in again when bound; these things neither belonged to a movement directed by reason, nor did they take place in the way of natural consequence. For after the hand had found its way out, that another child should come forth before was perhaps not unnatural; but that he should draw it back, and give a passage for another, was no longer after the manner of children at the birth, but the grace of God was present with the children, ordering these things, and sketching out for us by them a sort of image of the things that were to come. What then? Some of those who have examined these things accurately say, that these children are a type of the two nations. And so in order that thou mightest learn that the polity of the latter people shone forth previously to the origin of the former, the child that hath the hand stretched forth doth not show itself entire, but draws even it in again; and after his brother had glided forth whole, then he too appears entire. And this took place also with regard to the two nations. I mean, that after the polity of the Church had been manifested in the times of Abraham, and then had been withdrawn in the midst of its course, the Jewish people came, and the legal polity, and then the new people appeared entire with their own laws. Wherefore also the midwife saith, "Why was the hedge broken up for thee?" because the law coming in had broken in upon the freedom of the polity. For indeed the Scripture is ever wont to call the law a hedge; as the prophet saith: "Thou hast broken down her hedge, so that all they which pass by the way do pluck off her grapes:" and, "I have set a hedge about it:" and Paul, "Having broken down the middle wall of the hedge." But others say, that the saying, "Why was the hedge broken up for thee?" was spoken touching the new people: for this at its coming put down the law. — Homily on the Gospel of Matthew 3
Mateus 1:3
"And Judas begat Phares and Zara of Thamar." What doest thou, O man, putting us in remembrance of a history that contains an unlawful intercourse? But why is this said? Since, if we were recounting the race of a mere man, one might naturally have been silent touching these things; but if of God Incarnate, so far from being silent, one ought to make a glory of them, showing forth His tender care, and His power. Yea, it was for this cause He came, not to escape our disgraces, but to bear them away. Therefore as He is the more admired, in that He not only died, but was even crucified (though the thing be opprobrious, yet the more opprobrious the more doth it show Him full of love to man), so likewise may we speak touching His birth; it is not only because He took flesh upon Him, and became man, that we justly stand amazed at Him, but because He vouchsafed to have also such kinsfolk, being in no respect ashamed of our evils. And this He was proclaiming from the very beginnings of His birth, that He is ashamed of none of those things that belong to us; while He teaches us also hereby, never to hide our face at our forefathers' wickedness, but to seek after one thing alone, even virtue. For such a man, though he have an alien for his ancestor, though he have a mother who is a prostitute, or what you will, can take no hurt thereby. For if the whoremonger himself, being changed, is nothing disgraced by his former life, much more will the wickedness of his ancestry have no power to bring to shame him that is sprung of an harlot or an adulteress, if he be virtuous. But he did these things not only to instruct us, but also to bring down the haughtiness of the Jews. For since they, negligent about virtue in their own souls, were parading the name of Abraham, thinking they had for a plea their forefathers' virtue; he shows from the very beginning that it is not in these things men ought to glory, but in their own good deeds. Besides this, he is establishing another point also, to show that all are under sin, even their forefathers themselves. At least their patriarch and namesake is shown to have committed no small sin, for Thamar stands against him, to accuse his whoredom. And David too had Solomon by the wife whom he corrupted. But if by the great ones the law was not fulfilled, much more by the less. And if it was not fulfilled, all have sinned, and Christ's coming is become necessary. — Homily on the Gospel of Matthew 3
Mateus 1:5-6
Seest thou that it was not for few nor small causes that he brought to our remembrance the whole history concerning Judah? For this end he hath mentioned Ruth also and Rahab, the one an alien, the other an harlot, that thou mayest learn that He came to do away with all our ills. For He hath come as a Physician, not as a Judge. Therefore in like manner as those of old took harlots for wives, even so God too espoused unto Himself the nature which had played the harlot: and this also prophets from the beginning declare to have taken place with respect to the Synagogue. But that spouse was ungrateful towards Him who had been an husband to her, whereas, the Church, when once delivered from the evils received from our fathers, continued to embrace the Bridegroom. See, for instance, what befell Ruth, how like it is to the things which belong to us. For she was both of a strange race, and reduced to the utmost poverty, yet Boaz when he saw her neither despised her poverty nor abhorred her mean birth, as Christ having received the Church, being both an alien and in much poverty, took her to be partaker of the great blessings. But even as Ruth, if she had not before left her father, and renounced household and race, country and kindred, would not have attained unto this alliance; so the Church too, having forsaken the customs which men had received from their fathers, then, and not before, became lovely to the Bridegroom. Of this therefore the prophet discourses unto her, and saith, "Forget thy people, and thy father's house, so shall the king have pleasure in thy beauty." This Ruth did too, and because of this she became a mother of kings, even as the Church did likewise. For of her David himself sprung. So then to shame them by all these things, and to prevail on them not to be high-minded, he hath both composed the genealogy, and brought forward these women. Yes, for this last, through those who intervened, was parent to the great king, and of these David is not ashamed. For it cannot, nay, it cannot be that a man should be good or bad, obscure or glorious, either by the virtue or by the vice of his forefathers; but if one must say somewhat even paradoxical, he shines forth the more, who not being of worthy ancestors, has yet become excellent. — Homily on the Gospel of Matthew 3
Mateus 1:16
Having then mentioned all His forefathers, and ending with Joseph, he did not stop at this, but added, "Joseph the husband of Mary;" intimating that it was for her sake he traced his genealogy also. Then, lest when thou hast heard of the "husband of Mary," thou shouldest suppose that Christ was born after the common law of nature, mark, how he sets it right by that which follows. "Thou hast heard," saith he, "of an husband, thou hast heard of a mother, thou hast heard a name assigned to the child, therefore hear the manner too of the birth. "The birth of Jesus Christ was on this wise." "Of what kind of birth art thou telling me, I pray thee, since thou hast already mentioned His ancestors?" "I still wish to tell thee the manner also of His birth." Seest thou, how he wakens up the hearer? For as though he were about to speak of something unusual, he promises to tell also the manner thereof. And observe a most admirable order in the things he hath mentioned. For he did not proceed directly to the birth, but puts us in mind first, how many generations he was from Abraham, how many from David, and from the captivity of Babylon; and thus he sets the careful hearer upon considering the times, to show that this is the Christ who was preached by the prophets. For when thou hast numbered the generations, and hast learnt by the time that this is He, thou wilt readily receive likewise the miracle which took place in His birth. Thus, being about to tell of a certain great thing, His birth of a virgin, he first shadows over the statement, until he hath numbered the generations, by speaking of "an husband of Mary;" or rather he doth even put in short space the narration of the birth itself, and then proceeds to number also the years, reminding the hearer, that this is He, of whom the patriarch Jacob had said, He should then at length come, when the Jewish rulers had come to an end; of whom the prophet Daniel had proclaimed beforehand, that He should come after those many weeks. And if any one, counting the years spoken of to Daniel by the angel in a number of weeks, would trace down the time from the building of the city to His birth, by reckoning he will perceive the one to agree with the other. — Homily on the Gospel of Matthew 4
Mateus 1:17
He hath divided all the generations into three portions, to indicate that not even when their form of government was changed did they become better, but alike under an aristocracy, and under a king, and under an oligarchy, they were in the same evil ways, and whether popular leaders, or priests, or kings controlled them, it was no advantage to them in the way of virtue. But wherefore hath he in the middle portion passed over three kings, and in the last, having set down twelve generations, affirmed them to be fourteen? The former question I leave for you to examine; for neither is it needful for me to explain all things to you, lest ye should grow indolent: but the second we will explain. To me then he seems in this place to be putting in the place of a generation, both the time of the captivity, and Christ Himself, by every means connecting Him with us. And full well doth he put us in mind of that captivity, making it manifest that not even when they went down thither, did they become more sober-minded; in order that from everything His coming may be shown to be necessary. Wherefore, that he was not acting without an object, or by chance, when he distributed Christ's forefathers into three portions, is plain from what hath been said. And mark, too, whence he begins, and where he ends. From Abraham to David; from David to the captivity of Babylon; from this unto Christ Himself. For both at the beginning he put the two in close succession, David and Abraham, and also in summing up he mentions both in the same way. And this, because, as I have already said, it was to them that the promises were made. But why can it be, that as he mentioned the captivity of Babylon, he did not mention also the descent into Egypt? Because they had ceased to be any longer afraid of the Egyptians, but the Babylonians they dreaded still. And the one thing was ancient, but the other fresh, and had taken place of late. And to the one they were carried down for no sins, but to the other, transgressions were the cause of their being removed. — Homily on the Gospel of Matthew 4
Mateus 1:18
"The birth of Jesus Christ was on this wise." "Of what kind of birth art thou telling me, I pray thee, since thou hast already mentioned His ancestors?" "I still wish to tell thee the manner also of His birth." Seest thou, how he wakens up the hearer? For as though he were about to speak of something unusual, he promises to tell also the manner thereof. And observe a most admirable order in the things he hath mentioned. For he did not proceed directly to the birth, but puts us in mind first, how many generations he was from Abraham, how many from David, and from the captivity of Babylon; and thus he sets the careful hearer upon considering the times, to show that this is the Christ who was preached by the prophets. For when thou hast numbered the generations, and hast learnt by the time that this is He, thou wilt readily receive likewise the miracle which took place in His birth. Thus, being about to tell of a certain great thing, His birth of a virgin, he first shadows over the statement, until he hath numbered the generations, by speaking of "an husband of Mary;" or rather he doth even put in short space the narration of the birth itself, and then proceeds to number also the years, reminding the hearer, that this is He, of whom the patriarch Jacob had said, He should then at length come, when the Jewish rulers had come to an end; of whom the prophet Daniel had proclaimed beforehand, that He should come after those many weeks. How then was He born, I pray thee? "When as His mother Mary was espoused:" He saith not "virgin," but merely "mother;" so that his account is easy to be received. And so having beforehand prepared the hearer to look for some ordinary piece of information, and by this laying hold of him, after all he amazes him by adding the marvellous fact, saying, "Before they came together, she was found with child of the Holy Ghost." He saith not, "before she was brought to the bridegroom's house;" for indeed she was therein. It being the way of the ancients for the most part to keep their espoused wives in their house: in those parts, at least, where one may see the same practised even now. Thus also Lot's sons-in-law were in his house with him. Mary then herself likewise was in the house with Joseph. And wherefore did she not conceive before her espousal? It was, as I said at first, that what had been done might be concealed awhile, and that the Virgin might escape every evil suspicion. For when he, who had most right of all to feel jealousy, so far from making her a show, or degrading her, is found even receiving and cherishing her after her conception; it was quite clear that, unless he had fully persuaded himself that what was done was of the operation of the Holy Spirit, he would not have kept her with him, and ministered to her in all other things. And most properly hath he said, that "she was 'found' with child," the sort of expression that is wont to be used with respect to things strange, and such as happen beyond all expectation, and are unlooked for. Proceed therefore no further, neither require anything more than what hath been said; neither say thou, "But how was it that the Spirit wrought this of a virgin?" For if, when nature is at work, it is impossible to explain the manner of the formation; how, when the Spirit is working miracles, shall we be able to express these? And lest thou shouldest weary the evangelist, or disturb him by continually asking these things, he hath said who it was that wrought the miracle, and so withdrawn himself. "For I know," saith he, "nothing more, but that what was done was the work of the Holy Ghost." Shame on them who busy themselves touching the generation on high. For if this birth, which hath witnesses without number, and had been proclaimed so long a time before, and was manifested and handled with hands, can by no man be explained; of what excess of madness do they come short who make themselves busy and curious touching that unutterable generation? For neither Gabriel nor Matthew was able to say anything more, but only that it was of the Spirit; but how, of the Spirit, or in what manner, neither of them hath explained; for neither was it possible. Nor think that thou hast learnt all, by hearing "of the Spirit;" nay, for we are ignorant of many things, even when we have learnt this; as, for instance, how the Infinite is in a womb, how He that contains all things is carried, as unborn, by a woman; how the Virgin bears, and continues a virgin. How, I pray thee, did the Spirit frame that Temple? how did He take not all the flesh from the womb, but a part thereof, and increased it, and fashioned it? For that He did come forth of the Virgin's flesh, He hath declared by speaking of "that which was conceived in her;" and Paul, by saying, "made of a woman;" whereby he stops the mouths of them that say, Christ came among us as through some conduit. For, if this were so, what need of the womb? If this were so, He hath nothing in common with us, but that flesh is of some other kind, and not of the mass which belongs to us. How then was He of the root of Jesse? How was He a rod? how Son of man? how was Mary His mother? how was He of David's seed? how did he "take the form of a servant?" how "was the Word made flesh?" and how saith Paul to the Romans, "Of whom as concerning the flesh Christ came, who is God over all?" Therefore that He was of us, and of our substance, and of the Virgin's womb, is manifest from these things, and from others beside; but how, is not also manifest. Do not either thou then inquire; but receive what is revealed, and be not curious about what is kept secret. — Homily on the Gospel of Matthew 4
Mateus 1:19
"And Joseph her husband, being," saith he "a just man, and not willing to make her a public example, was minded to put her away privily." Having said that it was of the Holy Ghost, and without cohabitation, he establishes his statement in another way again. Lest any one should say, "Whence doth this appear? Who hath heard, who hath seen any such thing ever come to pass?"-or lest you should suspect the disciple as inventing these things to favor his Master;-he introduces Joseph as contributing, by what he underwent, to the proof of the things mentioned; and by his narrative all but says, "If thou doubt, me, and if thou suspect my testimony, believe her husband." For "Joseph," saith he, "her husband, being a just man." By "a just man" in this place he means him that is virtuous in all things. For both freedom from covetousness is justice, and universal virtue is also justice; and it is mostly in this latter sense that the Scripture uses the name of justice; as when it saith, "a man that was just and true;" and again, "they were both just." Being then "just," that is good and considerate, "he was minded to put her away privily." For this intent he tells what took place before Joseph's being fully informed, that thou mightest not mistrust what was done after he knew. However, such a one was not liable to be made a public example only, but that she should also be punished was the command of the law. Whereas Joseph remitted not only that greater punishment, but the less likewise, namely, the disgrace. For so far from punishing, he was not minded even to make an example of her. Seest thou a man under self-restraint, and freed from the most tyrannical of passions. For ye know how great a thing jealousy is: and therefore He said, to whom these things are clearly known, "For full of jealousy is the rage of a husband;" "he will not spare in the day of vengeance:" and "jealousy is cruel as the grave." And we too know of many that have chosen to give up their lives rather than fall under the suspicion of jealousy. But in this case it was not so little as suspicion, the burden of the womb entirely convicting her. But nevertheless he was so free from passion as to be unwilling to grieve the Virgin even in the least matters. Thus, whereas to keep her in his house seemed like a transgression of the law, but to expose and bring her to trial would constrain him to deliver her to die; he doth none of these things, but conducts himself now by a higher rule than the law. For grace being come, there must needs henceforth be many tokens of that exalted citizenship. For as the sun, though as yet he show not his beams, doth from afar by his light illumine more than half the world; so likewise Christ, when about to rise from that womb, even before He came forth, shone over all the world. Wherefore, even before her travail, prophets danced for joy, and women foretold what was to come, and John, when he had not yet come forth from the belly, leaped from the very womb. Hence also this man exhibited great self-command, in that he neither accused nor upbraided, but only set about putting her away. — Homily on the Gospel of Matthew 4
Mateus 1:20
The matter then being in this state, and all at their wits' end, the angel comes to solve all their difficulties. But it is worth inquiring, why the angel did not speak sooner, before the husband had such thoughts: but, "when he thought on it," not until then, he came; for it is said, "While he thought on these things, the angel" comes. And yet to her he declares the good tidings even before she conceived. And this again contains another difficulty; for even though the angel had not spoken, wherefore was the Virgin silent, who had been informed by the angel; and why, when she saw her betrothed husband in trouble, did she not put an end to his perplexity? Wherefore then did not the angel speak before Joseph became troubled. For we must needs explain the former difficulty first. For what reason then did he not speak? Lest Joseph should be unbelieving, and the same happen to him as to Zacharias. For when the thing was visible, belief was thenceforth easy; but when it had not yet a beginning, it was not equally easy to receive his saying. For this reason the angel spake not at the first, and through the same cause the Virgin too held her peace. For she did not think to obtain credit with her betrothed husband, in declaring to him a thing unheard of, but rather that she should provoke him the more, as though she were cloking a sin that had been committed. Since if she herself, who was to receive so great a favor, is affected somewhat after the manner of man, and saith, "How shall this be, seeing I know not a man?" much more would he have doubted; and especially when hearing it from the woman who was under suspicion. Wherefore the Virgin saith nothing to him, but the angel, the time demanding it, presents himself to him. Why then, it may be asked, did he not so in the Virgin's case also, and declare the good tidings to her after the conception? Lest she should be in agitation and great trouble. For it were likely that she, not knowing the certainty, might have even devised something amiss touching herself, and have gone on to strangle or to stab herself, not enduring the disgrace. For wondrous indeed was that Virgin, and Luke points out her excellency, saying, that when she heard the salutation, she did not straightway pour herself out, neither did she accept the saying, but "was troubled," seeking "what manner of salutation this might be." Now she who was of such perfect delicacy would even have been distracted with dismay at the thought of her shame, not expecting, by whatever she might say, to convince any one who should hear of it, but that what had happened was adultery. Therefore to prevent these things, the angel came before the conception. Besides that, it was meet that womb should be free from trouble which the Maker of all things entered; and the soul rid of all perturbation, which was thought worthy to become the minister of such mysteries. For these reasons He speaks to the Virgin before the conception, but to Joseph at the time of travail. And this many of the simpler sort, not understanding, have said there is a discordance; because Luke saith it was Mary to whom he declared the good tidings, but Matthew, that it was Joseph; not knowing that both took place. And this sort of thing it is necessary to bear in mind throughout the whole history; for in this way we shall solve many seeming discordances. The angel then comes, when Joseph is troubled. For in addition to the causes mentioned, with a view also to the manifestation of his self-command, he defers his coming. But when the thing was on the point of taking place, then at last he presents himself. "While he thought on these things, an angel appeareth to Joseph in a dream." Seest thou the mildness of the husband? So far from punishing, he did not even declare it to any one, no not even to her whom he suspected, but was thinking it over with himself, as aiming to conceal the cause even from the Virgin herself. For neither is it said that he was minded to "cast her out," but to "put her away," so very mild and gentle was the man. "But while he is thinking on these things, the angel appeareth in a dream." And why not openly, as to the shepherds, and to Zacharias, and to the Virgin? The man was exceedingly full of faith, and needed not this vision. Whereas the Virgin, as having declared to her very exceeding good tidings, greater than to Zacharias, and this before the event, needed also a marvellous vision; and the shepherds, as being by disposition rather dull and clownish. But this man, after the conception, when his soul was actually possessed with that evil suspicion, and ready to exchange it for good hopes, if there appeared any one to guide that way, readily receives the revelation. Wherefore he hath the good tidings declared to him after his suspicion, that this selfsame thing might be to him a convincing proof of the things spoken. I mean, that the fact of his having mentioned it to no one, and his hearing the angel say the very things which he thought in his mind, this afforded him an unquestionable sign that one had come from God to say it. For to Him alone it belongs to know the secrets of the heart. Mark only, what a number of results are here. The man's self-command is thoroughly shown; the word spoken in season contributes to his faith, and the history is freed from suspicion, in that it shows him to have felt what it was likely a husband would feel. How then doth the angel assure him? Hear and marvel at the wisdom of his words. For being come he saith, "Joseph, thou son of David, fear not to take unto thee Mary thy wife." He straightway puts him in mind of David, of whom the Christ was to spring, and he doth not suffer him to be greatly perturbed, by the title of his forefathers, reminding him of the promise made to the whole race. Else wherefore doth he call him "Son of David"? "Fear not:" and yet in another case God doeth not so, but when one was devising about a certain woman what he ought not, He spake the word more in a way of rebuke, and with a threat. And yet there too, the act was of ignorance, for not with knowledge did that person take Sarah; yet nevertheless He rebuked him: but here mildly. For exceeding great were the mysteries He was dispensing, and wide the interval between the two men; wherefore neither was there need of rebuke. But by saying, "fear not," he signifies him to have been afraid, lest he should give offense to God, as retaining an adulteress; since, if it had not been for this, he would not have even thought of casting her out. In all ways then he points out that the angel came from God, bringing forward and setting before him all, both what he thought to do, and what he felt in his mind. Now having mentioned her name, he stayed not at this, but added also, "thy wife;" whereas he would not have called her so, if she had been corrupted. And here he calls her that is espoused "a wife;" as indeed the Scripture is wont to call betrothed husbands sons-in-law even before marriage. But what means, "to take unto thee?" To retain her in his house, for in intention she had been now put away by him. "Her, being put away, do thou retain," saith he, "as committed unto thee by God, not by her parents. And He commits her not for marriage; but to dwell with thee; and by my voice doth He commit her." Much as Christ Himself afterwards committed her to His disciple, so even now unto Joseph. Then having obscurely signified the matter in hand, he mentioned not the evil suspicion; but, in a manner more reverent and seemly, by telling the cause of travail he removed this also; implying that the very thing which had made him afraid, and for which he would have cast her out,-this very thing, I say, was a just cause why he should take her and retain her in his house. Thus more than entirely doing away with his distress. "For she is not only free," saith he, "from unlawful intercourse, but even above all nature is her conception. Not only therefore put away thy fear, but even rejoice more exceedingly, 'for that which is conceived in her is of the Holy Ghost.'" A strange thing it was which he spake of, surpassing man's reason, and above all the laws of nature. How then is he to believe, to whom such tidings are altogether new? "By the things that are past," saith he, "by the revelations." For with this intent he laid open all things that were in his mind, what he felt, what he feared, what he was resolved to do;-that by these he might assure himself of this point. — Homily on the Gospel of Matthew 4
Mateus 1:21
Or rather, not by things past only, but likewise by things to come, he wins him over. "And she shall bring forth," saith he, "a Son, and thou shall call His name Jesus." "For do not thou, because He is of the Holy Ghost, imagine that thou art an alien to the ministry of this dispensation. Since although in the birth thou hast no part, but the Virgin abode untouched, nevertheless, what pertains to a father, not injuring the honor of virginity, that do I give thee, to set a Name on that which is born: for 'thou shalt call Him.' For though the offspring be not thine, yet shalt thou exhibit a father's care towards Him. Wherefore I do straightway, even from the giving of the name, connect thee with Him that is born." Then lest on the other hand any one should from this suspect him to be the father, hear what follows, with what exact care he states it. "She shall bring forth," he saith, "a Son:" he doth not say, "bring forth to thee," but merely "she shall bring forth," putting it indefinitely: since not to him did she bring forth, but to the whole world. For this cause too the angel came bringing His name from Heaven, hereby again intimating that this is a wondrous birth: it being God Himself who sends the name from above by the angel to Joseph. For neither was this without an object, but a treasure of ten thousand blessings. Wherefore the angel also interprets it, and suggests good hopes, in this way again leading him to belief. For to these things we are wont to be more inclined, and therefore are also fonder of believing them. So having established his faith by all, by the past things, by the future, by the present, by the honor given to himself, he rings in the prophet also in good time, to give his suffrage in support of all these. But before introducing him, he proclaims beforehand the good things which were to befall the world through Him. And what are these? Sins removed and done away. "For He shall save His people from their sins." Here again the thing is signified to be beyond all expectation. For not from visible wars, neither from barbarians, but what was far greater than these, from sins, he declares the glad tidings of deliverance; a work which had never been possible to any one before. But wherefore, one may ask, did he say, "His people," and not add the Gentiles also? That he might not startle the hearer yet a while. For to him that listens with understanding he darkly signified the Gentiles too. For "His people" are not the Jews only, but also all that draw nigh and receive the knowledge that is from Him. And mark how he hath by the way discovered to us also His dignity, by calling the Jewish nation "His people." For this is the word of one implying nought else, but that He who is born is God's child, and that the King of those on high is the subject of his discourse. As neither doth forgiving sins belong to any other power, but only to that single essence. — Homily on the Gospel of Matthew 4
Mateus 1:22-23
"Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying." In a tone worthy of the wonder, with all his might he hath uttered his voice, saying, "Now all this was done." For when he saw the sea and the abyss of the love of God towards man, and that actually come to pass which never had been looked for, and nature's laws broken, and reconciliations made, Him who is above all come down to him that is lower than all, and "the middle walls of partition broken," and the impediments removed, and many more things than these done besides; in one word he hath put before us the miracle, saying, "Now all this was done that it might be fulfilled which was spoken of the Lord." For, "think not," saith he, "that these things are now determined upon; they were prefigured of old." Which same thing, Paul also everywhere labors to prove. And the angel proceeds to refer Joseph to Isaiah; in order that even if he should, when awakened, forget his own words, as newly spoken, he might by being reminded of those of the prophet, with which he had been nourished up continually, retain likewise the substance of what he had said. And to the woman he mentioned none of these things, as being a damsel and unskilled in them, but to the husband, as being a righteous man and one who studied the prophets, from them he reasons. And before this he saith "Mary, thy wife;" but now, when he hath brought the prophet before him, he then trusts him with the name of virginity; for Joseph would not have continued thus unshaken, when he heard from him of a virgin, unless he had first heard it also from Isaiah. For indeed it was nothing novel that he was to hear out of the prophets, but what was familiar to him, and had been for a long time the subject of his meditations. For this cause the angel, to make what he said easy to be received, brings in Isaiah. And neither here doth he stop, but connects the discourse with God. For he doth not call the saying Isaiah's, but that of the God of all things. For this cause he said not, "that it might be fulfilled which was spoken of Isaiah," but "which was spoken of the Lord." For the mouth indeed was Isaiah's, but the oracle was wafted from above. — Homily on the Gospel of Matthew 5
Mateus 1:23
What then saith this oracle? "Behold, a virgin shall be with child, and shall bring forth a son, and they shall call His name Emmanuel." How was it then, one may say, that His name was not called Emmanuel, but Jesus Christ? Because he said not, "thou shalt call," but "they shall call," that is, the multitude, and the issue of events. For here he puts the event as a name: and this is customary in Scripture, to substitute the events that take place for names. Therefore, to say, "they shall call" Him "Emmanuel," means nothing else than that they shall see God amongst men. For He hath indeed always been amongst men, but never so manifestly. But if Jews are obstinate, we will ask them, when was the child called, "Make speed to the spoil, hasten the prey?" Why, they could not say. How is it then that the prophet said, "Call his name Maher-shalal-hash-baz?" Because, when he was born, there was a taking and dividing of spoils, therefore the event that took place in his time is put as his name. And the city, too, it is said, shall be called "the city of righteousness, the faithful city Sion." And yet we nowhere find that the city was called "righteousness," but it continued to be called Jerusalem. However, inasmuch as this came to pass in fact, when the city underwent a change for the better, on that account he saith it is so called. For when any event happens which marks out him who brings it to pass, or who is benefited by it, more clearly than his name, the Scripture speaks of the truth of the event as being a name to him. — Homily on the Gospel of Matthew 5
Mateus 1:23
But if, when their mouths are stopped on this point, they should seek another, namely, what is said touching Mary's virginity, and should object to us other translators, saying, that they used not the term "virgin," but "young woman;" in the first place we will say this, that the Seventy were justly entitled to confidence above all the others. For these made their translation after Christ's coming, continuing to be Jews, and may justly be suspected as having spoken rather in enmity, and as darkening the prophecies on purpose; but the Seventy, as having entered upon this work an hundred years or more before the coming of Christ, stand clear from all such suspicion, and on account of the date, and of their number, and of their agreement, would have a better right to be trusted. But even if they bring in the testimony of those others, yet so the tokens of victory would be with us. Because the Scripture is wont to put the word "youth," for "virginity;" and this with respect not to women only, but also to men. For it is said, "young men and maidens, old men with younger ones." And again, speaking of the damsel who is attacked, it saith, "if the young woman cry out," meaning the virgin. And what goes before also establishes this interpretation. For he doth not merely say, "Behold, the Virgin shall be with child," but having first said, "Behold, the Lord Himself shall give you a sign," then he subjoins, "Behold, the Virgin shall be with child." Whereas, if she that was to give birth was not a virgin, but this happened in the way of marriage, what sort of sign would the event be? For that which is a sign must of course be beyond the course of common events, it must be strange and extraordinary; else how could it be a sign? — Homily on the Gospel of Matthew 5
Mateus 1:24
"Then Joseph, being raised from sleep, did as the angel of the Lord had bidden him." Seest thou obedience, and a submissive mind? Seest thou a soul truly wakened, and in all things incorruptible? For neither when he suspected something painful or amiss could he endure to keep the Virgin with him; nor yet, after he was freed from this suspicion, could he bear to cast her out, but he rather keeps her with him, and ministers to the whole Dispensation. "And took unto him Mary his wife." Seest thou how continually the evangelist uses this word, not willing that that mystery should be disclosed as yet, and annihilating that evil suspicion? — Homily on the Gospel of Matthew 5
Mateus 1:25
"And took unto him Mary his wife." Seest thou how continually the evangelist uses this word, not willing that that mystery should be disclosed as yet, and annihilating that evil suspicion? And when he had taken her, "he knew her not, till she had brought forth her first-born Son." He hath here used the word "till," not that thou shouldest suspect that afterwards he did know her, but to inform thee that before the birth the Virgin was wholly untouched by man. But why then, it may be said, hath he used the word, "till"? Because it is usual in Scripture often to do this, and to use this expression without reference to limited times. For so with respect to the ark likewise, it is said, "The raven returned not till the earth was dried up." And yet it did not return even after that time. And when discoursing also of God, the Scripture saith, "From age until age Thou art," not as fixing limits in this case. And again when it is preaching the Gospel beforehand, and saying, "In his days shall righteousness flourish, and abundance of peace, till the moon be taken away," it doth not set a limit to this fair part of creation. So then here likewise, it uses the word "till," to make certain what was before the birth, but as to what follows, it leaves thee to make the inference. Thus, what it was necessary for thee to learn of Him, this He Himself hath said; that the Virgin was untouched by man until the birth; but that which both was seen to be a consequence of the former statement, and was acknowledged, this in its turn he leaves for thee to perceive; namely, that not even after this, she having so become a mother, and having been counted worthy of a new sort of travail, and a child-bearing so strange, could that righteous man ever have endured to know her. For if he had known her, and had kept her in the place of a wife, how is it that our Lord commits her, as unprotected, and having no one, to His disciple, and commands him to take her to his own home? How then, one may say, are James and the others called His brethren? In the same kind of way as Joseph himself was supposed to be husband of Mary. For many were the veils provided, that the birth, being such as it was, might be for a time screened. Wherefore even John so called them, saying, "For neither did His brethren believe in Him." — Homily on the Gospel of Matthew 5