Homilies on the Gospel of Matthew — Historical footnotes

3. 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

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.”

be traced. In order then that he might keep the custom, and not seem to be making alterationsfrom 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.

For as a body will be more in health when enjoying the benefits of a pure air, even so will a soul be more endued with practical wisdomwhen nourished in such exercises as these. Seest thou not even the eyes of the body, that when they abide in smoke they are always weeping; but when they are in clear air, and in a meadow, and in fountains and gardens, they become more quicksighted and more healthy? Like this is the soul’s eye also, for should it feed in the meadow of spiritual oracles, it will be clear and piercing, and quick of sight; but should it depart into the smoke of the things of this life, it will weep without end, and wail both now and hereafter. For indeed the things of this life are like smoke. On this account also one hath said, “My days have failed like smoke.” He indeed was referring to their shortness of duration, and to their unsubstantial nature, but I would say that we should take what is said, not in this sense alone, but also as to their turbid character.

Do ye indeed remember the charge, which we lately made you, entreating you to hearken unto all the things that are said with all silence, and mystical quietness? Forwe are to-day to set foot within the holy vestibule, wherefore I have also put you in mind of the charge.

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.

Seest thou the flashing brightnessof the city, with how great a splendor it hath dazzled thee from the very beginning? how it hath straightway shown the King in thine own form; as though in a camp? For neither there doth the king always appear bearing his proper dignity, but laying aside the purple and the diadem, he often disguises himself in the garb of a common soldier. But there it is, lest by being known he should draw the enemy upon himself; but here on the contrary, lest, if He were known, He should cause the enemy to fly from the conflict with Him, and lest He should confound all His own people: for His purpose was to save, not to dismay.

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 Ezekieland 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.

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 Ezekieland 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.

There is also another reason, which one might mention, of a more mystical nature, because of which the Virgin’s forefathers were passed over in silence; but this it were not seasonable now to declare, because so much has been already said.

For as a body will be more in health when enjoying the benefits of a pure air, even so will a soul be more endued with practical wisdomwhen nourished in such exercises as these. Seest thou not even the eyes of the body, that when they abide in smoke they are always weeping; but when they are in clear air, and in a meadow, and in fountains and gardens, they become more quicksighted and more healthy? Like this is the soul’s eye also, for should it feed in the meadow of spiritual oracles, it will be clear and piercing, and quick of sight; but should it depart into the smoke of the things of this life, it will weep without end, and wail both now and hereafter. For indeed the things of this life are like smoke. On this account also one hath said, “My days have failed like smoke.” He indeed was referring to their shortness of duration, and to their unsubstantial nature, but I would say that we should take what is said, not in this sense alone, but also as to their turbid character.

For nothing doth so hurt and dim the eye of the soul as the crowd of worldly anxieties and the swarm of desires. For these are the wood that feedeth this smoke. And as fire, when it lays hold of any damp and saturated fuel, kindles much smoke; so likewise this desire, so vehement and burning, when it lays hold of a soul that is (so to speak) damp and dissolute, produces also in its way abundance of smoke. For this cause there is need of the dew of the Spirit, and of that air, that it may extinguish the fire, and scatter the smoke, and give wings to our thoughts. For it cannot, it cannot be that one weighed down with so great evils should soar up to heaven; it is well if being without impedimentwe can cleave our way thither; or rather it is not possible even so, unless we obtain the wing of the Spirit.

10. But what is the answer to these charges? “I am not,” you will say, “one of the monks, but I have both a wife and children, and the care of a household.” Why, this is what hath ruined all, your supposing that the reading of the divine Scriptures appertains to those only, when ye need it much more than they. For they that dwell in the world,and each day receive wounds, these have most need of medicines. So that it is far worse than not reading, to account the thing even “superfluous:” for these are the words of diabolical invention. Hear ye not Paul saying, “that all these things are written for our admonition”?

“And what is the profit,” one may say, “when any one hears, but doeth not what is said?” No little will the profit be even from hearing. For he will go on to condemn himself,and to groan inwardly, and will come in time also to do the things that are spoken of. But he that doth not even know that he hath sinned, when will he cease from his negligence? when will he condemn himself?