Беседа на слова: „Всех же родов от Авраама до Давида, родове четыренадесяте: и от Давида до преселения Вавилонского, родове четыренадесяте: и от преселения Вавилонского до Христа, родове четыренадесяте» (Матф. 1:17). Св. Иоанна Златоустого, архиепископа Константинопольского

The Evangelist divided the entire genealogy (of Christ Jesus) into three parts, wanting to show that the Jews did not become better with the change of government (under the control of judges, priests and kings they did not show any success in virtue); By the way, he mentions the captivity, showing that the Jews did not become more prudent even in captivity, so that from everything the necessity of the coming of Christ was visible. Starting with Abraham, the Evangelist traces the genealogy to David, then from David to the Babylonian migration, and from the last to Christ Himself: just as at the beginning of the entire genealogy he placed both David and Abraham side by side, so he accurately mentioned both at the end of the genealogy, because promises were given to them. When the Evangelist listed all the ancestors, he added: Joseph, Mary’s husband, showing that for Mary he mentioned Joseph in the genealogy. Then, lest you, having heard about Mary’s husband, think that Jesus was born according to the general law of nature, see how he eliminates this thought with further words. You heard, he says, about the husband, you heard about the mother, you heard about the name given to the baby; Now listen to how He was born. Jesus Christ nativity here. The Evangelist did not suddenly begin to talk about birth, but first reminds us who Christ was (in order of birth) from Abraham, who from David and from the migration to Babylon: and by this he encourages the listener to carefully examine the time, wanting to show that He is the same Christ who was foretold by the prophets. In fact, when you count the births and recognize by time that Jesus is definitely the Christ, then you will without difficulty believe the miracle that took place at the birth. since the Evangelist needed to talk about a great matter, which is the birth of a Virgin, then first, without proceeding to calculate the time, he deliberately obscures the speech, mentioning the husband of Mary, and even interrupts the narration of the birth, and then already counts the years, reminding the listener that the one born is the same one about whom the patriarch Jacob spoke, that He will appear when the princes are poor from Judah, and about Whom the prophet Daniel foretold that He would come after many weeks. So how was Jesus born? Betrothed to His former Mother Mary. It is not said: “Virgin,” but simply: “Mother,” so that the speech would be clearer. But, having first brought the listener into revival to hear something ordinary, and holding him in this expectation, the Evangelist suddenly amazes with the addition of the extraordinary, saying: before she had not even dreamed of, she was found in the womb of the Holy Spirit. He did not say: before she was brought into the house of the groom, She She was already living in his house, since the ancients were in the habit of keeping betrothed couples mostly in their own house. (And Lot’s sons-in-law lived in Lot’s house. So, Mary also lived in the same house with Joseph. Why didn’t She conceive in the womb for some time, and the Virgin avoided any evil suspicion? He, who should have been jealous more than anyone else, not only sent Her away. from himself and does not dishonor, but accepts and renders services to Her during pregnancy. But it is clear that, not being firmly convinced of conception by the action of the Holy Spirit, he would not keep Her with him and serve Her in everything. Moreover, the Evangelist said very expressively: having been found in the womb, as is usually said about special events that happen beyond all expectations and unexpected. So, do not extend further, do not demand anything more than what has been said, and do not ask: how did the Spirit form the Child in the Virgin? If it is impossible to explain the method of conception during natural action, then how can it be explained when the Spirit worked miraculously? So that you would not bother the Evangelist and not bother him with frequent questions about this, he freed himself from everything, naming the One who performed the miracle. I don’t know anything else, he says, but I only know that the event was accomplished by the power of the Holy Spirit. Let those who try to comprehend supernatural birth be ashamed!.. Nor do you think that you have learned everything when you hear that Christ was born of the Spirit. Having learned about this, we still don’t know much, for example: how does the Incontainable fit in the womb? how is the All-Containing One carried in the womb of the Woman? How does a Virgin give birth and remain a virgin? Tell me, how did the Spirit arrange this church? How did he not receive all the flesh from the womb, but only part of it, which he then grew and formed? And that Christ definitely came from the flesh of the Virgin, the Evangelist clearly showed this with the words: who was born in Her; and Paul - with the words: what is born of a woman (Galat. 4:4); From them is Christ according to the flesh, who is God above all (Rom. 9:5)? From these words and from many other places of Scripture it is clear that Christ came from us, from our composition, from a virgin’s womb; but how, that is not visible. So, do not seek, but believe what is revealed; and do not try to comprehend what is silent. Joseph is Her righteous husband, says the Evangelist, and even if he denounces Her, he wants to let You go (Matthew 1:19). Having said that (what is born of the Virgin) is from the Holy Spirit, he provides yet new evidence for this. Another might ask: how is this known? who has seen or heard of anything like this ever happening? But so that you do not suspect the student that he invented this out of love for the Teacher, the Evangelist introduces Joseph, who, by the very thing that happened in him, confirms your faith in what was said. The Evangelist seems to be saying this here: if you don’t believe me and suspect my testimony, then believe your husband. Joseph, says, Her husband is righteous. Here he calls the one who has all the virtues righteous. So, Joseph, being righteous, that is, kind and meek, wanted to let Yu in. For this, the Evangelist describes what happened while Joseph was unaware, so that you would not doubt what happened upon recognition. Although the suspect not only deserved to be disgraced, and the law even commanded Her to be punished, Joseph spared Her not only from the greater, but also from the lesser, that is, from shame - he not only did not want to punish, but also to disgrace. You yourself know what jealousy is. That is why he who fully knew this passion said: the wrath of a husband is filled with jealousy: he will not spare on the day of judgment (Prov. 6:34); Jealousy is as cruel as hell (Song 8:6). And many are ready to lose their lives rather than be driven to suspicion and jealousy. And here there was no longer a simple suspicion: Mary was exposed by clear signs of pregnancy; and yet Joseph was so alien to passion that he did not want to cause the Virgin even the slightest grief. Since it seemed contrary to the law to keep Her with him, and to discover the matter and present Her to court meant to betray Her to death, he does neither one nor the other, but acts above the law. Joseph showed great wisdom here; he did not blame or blame the Virgin, but only intended to let Her go. When he was in such a difficult situation, an angel appears and resolves all perplexities. What is worthy of investigation here is why the angel did not come first, while the husband did not yet have such thoughts, but comes when he has already thought? - So that Joseph does not reveal unbelief, and the same thing does not happen to him as to Zechariah. It is not difficult to believe a deed when it is already before your eyes: but when there is no beginning of it, then the words cannot be accepted so easily. That is why the angel did not speak at first: for the same reason the Virgin was silent. She thought that she would not convince the groom by reporting an unusual case, but on the contrary, she would upset him by giving him the idea that she was covering up the crime that had been committed. If She Herself, hearing about such grace given to Her, judges humanly and says: how will this be, even if I don’t know the husband (Luke 1:34), then Joseph would have doubted much more, especially hearing this from the suspected wife. That is why the Virgin does not speak to Joseph at all, but the angel appears when circumstances require. Why, they will say, was not the same done with the Virgin? Why was it not announced to Her after conception? It was necessary that She, into whose womb the Creator of all things ascended, should not know confusion, so that the soul that was worthy of being the servant of such mysteries should be free from all confusion. That is why the angel announces to the Virgin before conception, and to Joseph during Her womb. So the angel comes to the confused Joseph. Until now, there had been no appearance, both for the reason stated above and in order for Joseph’s wisdom to be revealed. And when the matter is nearing completion, the angel finally appears. Having thought this, an angel appeared to Joseph in a dream. Do you notice the meekness of this husband? Not only did he not punish, but he also did not tell anyone, not even the suspect herself, but thought only with himself, and tried to hide the reason for the embarrassment from the Virgin herself. Having thought this to him, an angel appears in a dream. Why not in reality, as he appears to the shepherds, Zechariah and the Virgin? Joseph had a lot of faith: he did not need such a phenomenon; for the Virgin an extraordinary appearance was needed before the event, because what was preached was very important, more important than what was preached to Zechariah; and for the shepherds a manifestation was needed, because these were simple people. Joseph receives a revelation upon conception, when his soul was already seized with evil suspicion, and is ready to move on to good hopes, if only someone would appear and show a convenient path to that. For this reason, the gospel is preached after suspicion has arisen, so that this itself will serve as proof of what was said to him. What he didn’t tell anyone about, but only thought in his mind, hearing about from an angel served as an undoubted sign that the angel had come and was speaking from God, because it is only God who knows the secrets of the heart. See how many goals are achieved! Joseph's wisdom is revealed: the timing of what was said helps him in faith; the narrative itself becomes certain, since it shows that Joseph was exactly in the position in which he should have been. How does the angel assure him? Listen and marvel at the wisdom of what is said. Having come, the angel said to him: Joseph, son of David, do not be afraid to receive Miriam your wife. He immediately brings to his memory David, from whom Christ was supposed to come, and does not allow him to remain in confusion, reminding him of the promise given to the whole family by the name of his ancestors. Otherwise, why call him the son of David? Fear not. Other times God does things wrong. Pharaoh took Sarah to him unknowingly, but God brought him into fear. But here God acts more leniently because a very important matter was accomplished, and there was a big difference between Pharaoh and Joseph, which is why there was no need for threats. Having said: “Thou shalt not be afraid,” it shows that Joseph was afraid to offend God by keeping a woman suspected of adultery in the house, because if this had not happened, he would not have thought of letting her go. So, from everything it is revealed that an angel came from God, discovering and retelling everything that Joseph was thinking about and what was disturbing his mind. Having spoken the name of the Virgin, the angel did not stop there, but added: “Your wife would not have been called by what name if Her virginity had been corrupted; and here he calls the betrothed woman wife: this is how Scripture usually calls betrothed people sons-in-law even before marriage. What does it mean: acceptance? To keep her in his house, because Joseph had already mentally let go of the Virgin. This released one, says the angel, keep with you: God entrusts her to you, not your parents, but he entrusts her not for marriage, but to live together, he entrusts her, announcing this through me. Just as Christ later entrusted Her to his disciple, so now She is entrusted to Joseph. Then the angel, hinting at the reason for his appearance, kept silent about Joseph’s bad suspicion: and meanwhile he destroyed it more modestly and decently, explaining the reason for the conception and showing that because Joseph himself was afraid and wanted to let Her go, he must accept and keep Her with him, and thus completely freed him from anxiety. Not only is she pure from unholy confusion, says the angel, but she has also conceived in her womb supernaturally. Therefore, not only put aside fear, but also rejoice: what was born of fear in Her is Holy from the Spirit. The angel assures Joseph not only of the past, but also of the future. She will give birth, he says, to a Son, and you will call His name Jesus. Although what is born is from the Holy Spirit, do not think of yourself that you are excluded from service during the incarnation. Although you do not contribute to the birth, and the Virgin remained inviolable, however, what belongs to the father, then, without harming the dignity of virginity, I give to you, that is, you will give a name to the one born - you will call His name. Although He is not your son, you should be His father instead. So, starting with the naming of the name, I assimilate you to the one being born. Then, so that no one from here concludes that Joseph is the father, listen with what caution the angel speaks further. She will give birth, he says, to a Son. He did not say: he will give birth to you, but he expressed it vaguely: “she will give birth," since Mary gave birth not to him, but to the whole universe. For this reason, the name was brought by an angel from heaven, to show that it is miraculously born, because God Himself from above sends the name through an angel to Joseph. Truly, it was not just a name, but a treasure of countless blessings: therefore the angel explains it, inspires good hopes, and thereby brings Joseph to faith. We usually We are more inclined to good hopes, and therefore we believe in them more willingly. So, having confirmed Joseph in the faith - both in the past, and in the future, and in the present, and in the honor bestowed upon him - the angel by the way quotes the words of the Prophet, who confirms all this. But, without yet bringing his words, he announces the blessings that will be given to the world through the one born. What kind of blessings are these - liberation from sins, and the destruction of them, says the angel. from their sin. And here something wonderful is proclaimed: liberation is preached not from sensual warfare, not from barbarians, but - what is much more important - liberation from sins, from which no one could liberate before. Why, they will ask, did he say: his people, and did not add the pagans? - so as not to suddenly surprise the listener. He gave the intelligent listener to understand about the pagans, because His people are not only Jews, but also all who come and receive knowledge from Him. See how He revealed His dignity to us, calling the Jewish people His people. By this the angel shows precisely that the one who is being born is the Son of God, and that he is talking about the heavenly King, since, besides this single Being, no other power can forgive sins. So, having received such a gift, let us take all measures so as not to disgrace such a great benefit. If our sins were worthy of punishment even before such an honor, then they are even more worthy after such an indescribable benefit. And I say this now not without reason. After baptism, many live more carelessly than those who have not been baptized, and do not even have any sign of Christian life. That is why, neither in the market place nor in the Church, you can quickly discern who is a believer and who is an unbeliever; Meanwhile, one should differ not in place, but in character. External virtues are usually recognized by external signs, but our virtues must be recognized by our soul. The believer must be seen not only by the gift, but also by the new life. The believer must be a lamp to the world and salt; and if you don’t shine for yourself, don’t prevent your own rottenness, then why should we recognize you? The greatness of the honor for those who do not want to live according to this honor increases the execution. A believer should shine not only with what he received from God, but also with what belongs to him; he must be visible in everything - in his actions, in his gaze, in his appearance, and in his voice. I am talking about this so that we can observe decency, not for show, but for the benefit of those who look at us. So, tell me, why can you know that you are faithful, when everything I have calculated assures you otherwise? And what do I say - faithful? I can’t even find out for sure whether you’re a human being. When you kick like a donkey; you overeat like a bear; vindictive as a camel; predatory like a wolf; angry like a snake; sarcastic like a scorpion; cunning like a fox; you keep the poison of malice within yourself, like an asp and a viper; You are at enmity with your brothers like a crafty demon - how can I consider you a human being without seeing in you signs of human nature? Looking for the difference between the catechumen and the faithful, I run the risk of not finding the difference even between man and beast. How can I really call you a beast? After all, every animal has one of these defects; and you, having accumulated all the vices in yourself, far surpass them with your foolishness. Shall I call you a demon? but the demon does not serve the torment of the womb, and does not love money. And when you have more vices than animals and demons, tell me, how can you be called a human? If we cannot call you a man, then how can we call you faithful? And what is saddest of all is that, being in such a bad state, we do not even think about the ugliness of our soul, we have no idea about its vileness. When you sit at the barber's and cut your hair, then, taking a mirror, examine the hairstyle with all attention, ask those standing nearby and the one who cut your hair, do they lie well on your forehead? As an old man, you are often not ashamed to indulge wildly in youthful dreams. And we do not feel at all that our soul is not only ugly, but even beast-like, although here too there is a spiritual mirror, which is much better and more useful than a material one, because it not only shows the ugliness, but even, if we want, transforms it into incomparable beauty. Such a mirror is the memory of good men, and the story of their blessed life, the reading of Scripture, the laws given by God. If you want to look at the images of those saints one day, you will see the vileness of your heart; and having seen it, you will no longer need anything else to get rid of your ugliness. This is why this mirror is useful to us: it makes transformation convenient. So, let no one remain in the form of the dumb. If a slave does not enter his father's house, how can you enter the vestibule of the house, being a beast? And what do I say - a beast? such a person is worse than any beast. The beast, although wild by nature, is often made meek through human art. And you, who transform their natural brutality into meekness unusual for them by nature, what excuse will you have when you transform your natural meekness into unnatural brutality? You make the wild by nature tame; and turning yourself, by nature meek, into a savage one against nature? you tame the lion and make it tame; and you allow your anger to be more indomitable than a lion? So, what is your excuse for not mastering nature? what plausible excuse can you imagine for turning a lion into a man, but not caring about yourself when you turn a man into a lion? Do you impart to him properties higher than his nature, but do not preserve the natural ones in yourself? you try to bring wild animals to the same nobility as us, but you overthrow yourself from the royal throne, and reach the point of brutal fury? Imagine, if you want, that anger is a beast, and, as much as others try to train lions, show as much effort on yourself, and make your unbridled mind quiet and meek; After all, anger has such terrible teeth and claws that it will destroy everything if you do not tame it. Even a lion and a viper cannot torment the entrails with such cruelty as anger constantly torments with iron claws. It not only harms the body, but upsets the very health of the soul, devouring, tormenting, crushing all its strength, and making it incapable of anything. Whoever has worms inside him cannot breathe, because all his insides are eaten away: how can we give birth to something noble, carrying inside us such a serpent - I mean anger - that devours our insides? When passions are alive, it is impossible for us to live, but we must die. If we do not have time to kill them here, then they will kill us there, or rather, even here, before that death, they will subject us to the most severe punishment. Each of these passions is cruel, painful, insatiable, and, consuming us every day, is not satisfied with anything. Passions are never satisfied and do not lag behind until the person caught by them is drawn to the devil. Anyone who falls into carnal love, or love of money, or ambition, begins to laugh at Gehenna and despise the kingdom, just to fulfill the will of those passions. That is why our love for Christ is weak, because all our strength is exhausted by vicious love, and we are predators, lovers of money, slaves of vain glory. And what could be more insignificant than this glory? If you become a thousand times more noble, you will be no better than unknown people; on the contrary, through this very thing you will become even more dishonest. When those who glorify you and make you famous laugh at you for the very thing that you want glory from them, will your zeal not produce the opposite of your desire? So, why do you care so much about such a matter, the consequences of which are always contrary to your goal? If you want to become famous, despise fame, and you will be more famous than everyone else. To make you worthy of heavenly things, despise the present. Then here too you will receive great glory, and you will enjoy future blessings, according to the grace and love of our Lord Jesus Christ, to whom be glory and dominion forever and ever. Amen 52. IV demon. per ev. Matt. See Full. collection creativity St. Chrysostom, vol. VII, ed. 1901, pp. 35–51. You might be interested in: