The Homilies of St. John Chrysostom: Matthew I. 1.
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.
5. But wherefore doth 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.
6. But 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.
7. “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?
8. 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.
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.
9. Wherefore let us stay at this point our discourse concerning the questions, and in the meanwhile let us retain with accuracy what hath been revealed to us; as, for instance, why he mentioned David first; wherefore he called the book, “a book of the generation;” on what account he said, “of Jesus Christ;” how the birth is common and not common; whence it was that Mary was shown to be from David; and wherefore Joseph’s genealogy is traced, while her ancestors are passed over in silence.
For if ye retain these things, ye will the more encourage us with respect to what is to come; but if ye reject and cast them from your mind, we shall be the more backward as to the rest. Just as no husbandman would care to pay attention to a soil which had destroyed the former seed.
Wherefore I entreat you to revolve these things. For from taking thought concerning such matters, there springs in the soul some great good, tending unto salvation. For by these meditations we shall be able to please God Himself; and our mouths will be pure from insults, and filthy talking, and reviling, while they are exercising themselves in spiritual sayings; and we shall be formidable to the devils, while arming our tongue with such words; and we shall draw unto ourselves God’s grace the more, and it will render our eye more piercing. For indeed both eyes and mouth and hearing He set in us to this intent, that all our members may serve Him, that we may speak His words, and do His deeds, that we may sing unto Him continual hymns, that we may offer up sacrifices of thanksgiving, and by these may thoroughly purify our consciences.