Icon of Christ "Emmanuel", which means "God with us"
Greetings!
For the past forty days we are called by our Church to prepare for
Christ's Nativity. On the Sunday before Christmas, the Genealogy of
Christ from the first chapter of St. Matthew is read as one of many
preparations for us before Christ's Holy Birth. Below are excerpts from
the commentary of St. John Chrysostom on this section of the Holy Gospel.
The Sunday before Christ's Nativity: St. John Chrysostom on the Genealogy of Christ
“The book of the generation of Jesus Christ, the Son of David, the Son of Abraham.”
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.
Since, if the Jews, when they were to approach “a mountain that burned, and fire, and blackness, and darkness, and tempest;”
—or rather when they were not so much as to approach, but both to see
and to hear these things from afar;—were commanded for three days before
to abstain from their wives, and to wash their garments, and were in
trembling and fear, both themselves and Moses with them; much more we,
when we are to hearken to such words, and are not to stand far from a
smoking mountain, but to enter into Heaven itself, ought to show forth a
greater self-denial;not
washing our garments, but wiping clean the robe of our soul, and
ridding ourselves of all mixture with worldly things. For it is not
blackness that ye shall see, nor smoke, nor tempest, but the King
Himself sitting on the throne of that unspeakable glory, and angels, and
archangels standing by Him, and the tribes of the saints, with those
interminable myriads.
For such is the city of God,
having “the Church of the first-born, the spirits of the just, the
general assembly of the angels, the blood of sprinkling,”whereby
all are knit into one, and Heaven hath received the things of earth,
and earth the things of Heaven, and that peace hath come which was of
old longed for both by angels and by saints.
Herein standeth the trophy of the cross, glorious, and conspicuous, the spoils won by Christ, the first-fruitsof
our nature, the booty of our King; all these, I say, we shall out of
the Gospels know perfectly. If thou follow in becoming quietness, we
shall be able to lead thee about everywhere, and to show where death is
set forth crucified, and where sin is hanged up, and where are the many
and wondrous offerings from this war, from this battle.
Thou shalt see likewise the
tyrant here bound, and the multitude of the captives following, and the
citadel from which that unholy demon overran all things in time past.
Thou wilt see the hiding places, and the dens of the robber, broken up
now, and laid open, for even there also was our King present.
But
be not thou weary, beloved, for if any one were describing a visible
war, and trophies, and victories, wouldest thou feel no satiety at all;
nay, thou wouldest not prefer either drink or meat to this history. But
if that kind of narrative be welcome, much more this. For consider what a
thing it is to hear, how on the one side God from Heaven, arising “out
of the royal thrones, leaped down” unto the earth, and even unto hell
itself, and stood in the battle array; and how the devil on the other
hand set himself in array against Him; or rather not against God
unveiled, but God hidden in man’s nature.
And
what is marvellous, thou wilt see death destroyed by death, and curse
extinguished by curse, and the dominion of the devil put down by those
very things whereby he did prevail. Let us therefore rouse ourselves
thoroughly, and let us not sleep, for lo, I see the gates opening to us;
but let us enter in with all seemly order, and with trembling, setting
foot straightway within the vestibule itself.
2. But what is this vestibule? “The book of the generation of Jesus Christ, Son of David, Son of Abraham..."
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.
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 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
[Spirit], (
was to proclaim beforehand the birth surpassing us, the birth to come,
which He was about freely to give us of the Spirit. And everything else
too was like this. Thus His baptism also was of the same kind, for it
partook of the old, and it partook also of the new. To be baptized by
the prophet marked the old, but the coming down of the Spirit shadowed
out the new. And like as though any one were to place himself in the
space between any two persons that were standing apart, and stretching
forth both his hands were to lay hold on either side, and tie them
together; even so hath He done, joining the old covenant with the new,
God’s nature with man’s, the things that are His with ours.
Seest
thou the flashing brightness of 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.
4.
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.
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.
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 wisdom when
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
impediment we can cleave our way thither; or rather it is not possible
even so, unless we obtain the wing of the Spirit.
Now
if there be need both of an unencumbered mind, and of spiritual grace,
that we may mount up to that height; what if there be none of these
things, but we draw to ourselves whatever is opposite to them, even a
satanical weight? how shall we be able to soar upwards, when dragged
down by so great a load? For indeed, should any one attempt to weigh our
words as it were in just balances; in ten thousand talents of worldly
talk he will scarcely find an hundred pence of spiritual words, or
rather, I should say, not even ten farthings. Is it not then a disgrace,
and an extreme mockery, that if we have a servant, we make use of him
for the most part in things necessary, but being possessed of a tongue,
we do not deal with our member so well even as with a slave, but on the
contrary make use of it for things unprofitable, and mere makeweights?
And would it were only for makeweights: but now it is for what are
contrary and hurtful and in no respect advantageous to us. For if the
things that we spoke were profitable to us, they would assuredly be also
pleasing to God. But as it is, whatever the devil may suggest, we speak
it all, now laughing, and now speaking wittily; now cursing and
insulting, and now swearing, lying, and taking false oaths; now
murmuring, and now making vain babblings, and talking trifles more than
old wives; uttering all things that are of no concern to us.
For,
tell me, who of you that stand here, if he were required, could repeat
one Psalm, or any other portion of the divine Scriptures? There is not
one.
And
it is not this only that is the grievous thing, but that while ye are
become so backward with respect to things spiritual, yet in regard of
what belongs to Satan ye are more vehement than fire. Thus should any
one be minded to ask of you songs of devils and impure effeminate
melodies, he will find many that know these perfectly, and repeat them
with much pleasure.
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
thou, if thou hadst to take up a Gospel, wouldest not choose to do so
with hands unwashed; but the things that are laid up within it, dost
thou not think to be highly necessary? It is because of this, that all
things are turned upside down.
For
if thou wouldest learn how great is the profit of the Scriptures,
examine thyself, what thou becomest by hearing Psalms, and what by
listening to a song of Satan; and how thou art disposed when staying in a
Church, and how when sitting in a theatre; and thou wilt see that great
is the difference between this soul and that, although both be one.
Therefore Paul said, “Evil communications corrupt good manners.” (
For this cause we have need continually of those songs, which serve
as charms from the Spirit. Yes, for this it is whereby we excel the
irrational creatures, since with respect to all other things, we are
even exceedingly inferior to them.
This
is a soul’s food, this its ornament, this its security; even as not to
hear is famine and wasting; for “I will give them,” saith He, “not a
famine of bread, nor a thirst of water, but a famine of hearing the word
of the Lord.” (
What then can be
more wretched? when the very evil, which God threatens in the way of
punishment, this thou art drawing upon thine head of thine own accord,
bringing into thy soul a sort of grievous famine, and making it the
feeblest thing in the world? For it is its nature both to be wasted and
to be saved by words. Yea, this leads it on to anger; and the same kind
of thing again makes it meek: a filthy expression is wont to kindle it
to lust, and it is trained to temperance by speech full of gravity.
But
if a word merely have such great power, tell me, how is it thou dost
despise the Scriptures? And if an admonition can do such great things,
far more when the admonitions are with the Spirit. Yes, for a word from
the divine Scriptures, made to sound in the ear, doth more than fire
soften the hardened soul, and renders it fit for all good things.
11.
In this way too did Paul, when he had found the Corinthians puffed up
and inflamed, compose them, and make them more considerate. For they
were priding themselves on those very things, touching which they ought
to have been ashamed, and to have hid their face. But after they had
received the letter, hear the change in them, of which the Teacher
himself hath borne witness for them, saying on this wise: for “this very
thing, that ye sorrowed after a godly sort, what carefulness it wrought
in you, yea, what clearing of yourselves, yea, what indignation, yea,
what zeal, yea, what revenge.” ( In this way do we bring to order servants and children, wives, and friends, and make our enemies friends.
In
this way the great men too, they that were dear to God, became better.
David, for instance, after his sin, when he had had the benefit of
certain words, then it was that he came unto that most excellent
repentance; and the apostles also by this mean became what they did
become, and drew after them the whole world.
“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?
Let
us not therefore despise the hearing of the divine Scriptures. For this
is of Satan’s devising; not suffering us to see the treasure, lest we
should gain the riches. Therefore he saith that the hearing the divine
laws is nothing, lest he should see us from the hearing acquiring the
practice also.
Knowing then this
his evil art, let us fortify ourselves against him on all sides, that
being fenced with this armor, we may both abide unconquered ourselves,
and smite him on the head: and thus, having crowned ourselves with the
glorious wreaths of victory, we may attain unto the good things to come,
by the grace and love towards man of our Lord Jesus Christ, to whom be
glory and might for ever and ever. Amen.
Source: http://full-of-grace-and-truth.blogspot.ca/2008/12/forefeast-of-christs-nativity-i-st-john.html
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