Pseudo-Chrysostom

By Zarah is denoted the people of the Jews, which first appeared in the light of faith, coming out of the dark womb of the world, and was therefore marked with the scarlet thread of the circumciser, for all supposed that they were to be God's people; but the Law was set before their face as it had been a wall or hedge. Thus the Jews were hindered by the Law, but in the times of Christ's coming the hedge of the Law was broken down that was between Jews and Gentiles, as the Apostle speaks, Breaking down the middle wall of partition; (Eph. 2:14.) and thus it fell out that the Gentiles, who were signified by Phares, as soon as the Law was broken through by Christ's commandments, first entered into the faith, and after followed the Jews.

But as we believe that the names of these Fathers were given for some special reason under the providence of God, it follows, but Naasson begat Salmon. This Salmon after his father's death entered the promised land with Joshua as prince of the tribe of Judah. He took a wife of the name of Rahab. This Rahab is said to have been that Rahab the harlot of Jericho who entertained the spies of the children of Israel, and hid them safely. For Salmon being noble among the children of Israel, inasmuch as he was of the tribe of Judah, and son of the prince thereof, beheld Rahab so ennobled through her great faith, that she was worthy whom he should take to wife. Salmon is interpreted 'receive a vesselk,' perhaps as if invited in God's providence by his very name to receive Rahab a vessel of election.

How Booz took to wife a Moabitess whose name was Ruth, I thought it needless to tell, seeing the Scripture concerning them is open to all. We need but say thus much, that Ruth married Booz for the reward of her faith, for that she had cast off the gods of her forefathers, and had chosen the living God. And Booz received her to wife for reward of his faith, that from such sanctified wedlock might be descended a kingly race.

This brave one is the son of Rahab, that is, of the Church; for Rahab signifies 'breadth' or 'spread out,' for because the Church of the Gentiles was called from all quarters of the earth, it is called 'breadth.'

They who look to wealth and not temper, to beauty and not faith, and require in a wife such endowments as are required in harlots, will not beget sons obedient to their parents or to God, but rebellious to both; that their children may be punishment of their ungodly wedlock. Obeth begat Jesse, that is 'refreshment,' for whoever is subject to God and his parents, begets such children as prove his 'refreshment.'

Solomon is interpreted 'peacemaker,' because having subdued all the nations round about, and made them tributary, he had a peaceful reign. Roboam is interpreted 'by a multitude of people,' for multitude is the mother of sedition; for where many are joined in a crime, that is commonly unpunishable. But a limit in numbers is the mistress of good order.
8-11. And Josaphat begat Joram; and Joram begat Ozias; and Ozias begat Joatham; and Joatham begat Achaz; and Achaz begat Ezekias; and Ezekias begat Manasses; and Manasses begat Amon; and Amon begat Josias; and Josias begat Jechonias and his brethren, about the time they were carried away to Babylon.

What the Holy Spirit testified through the Prophet, saying, that He would cut off every male from the house of Ahab, and Jezebel, that Jehu the son of Nausi fulfilled, and received the promise that his children to the fourth generation should sit on the throne of Israel. As great a blessing then as was given upon the house of Ahab, so great a curse was given on the house of Joram, because of the wicked daughter of Ahab and Jezebel, that his sons to the fourth generation should be cut out of the number of the Kings. Thus his sin descended on his posterity as it had been written, I will visit the sins of the fathers upon the children unto the third and fourth generation. (Exod. 20:5.) Thus see how dangerous it is to marry with the seed of the ungodly.

But the order in the Book of Kings (2 Kings 23.) is different, thus namely; Josias begot Eliakim, afterwards called Joakim; Joakim begot Jechonias. But Joakim is not reckoned among the Kings in the genealogy, because God's people had not set him on the throne, but Pharaoh by his might. For if it were just that only for their intermixture with the race of Ahab, three kings should be shut out of the number in the genealogy, was it not just that Joakim should be likewise shut out, whom Pharaoh had set up as king by hostile force? And thus Jechonias, who is the son of Joakim, and the grandson of Josiah, is reckoned among the kings as the son of Josiah, in place of his father who is omitted.

(ubi sup.) After the carrying away, he sets Jeconiah again, as now become a private person.

Concerning Salathiell, we have read nothing either good or bad, but we suppose him to have been a holy man, and in the captivity to have constantly besought God in behalf of afflicted Israel, and that hence he was named Salathiel, 'the petition of Godm.' Salathiel begot Zorobabel, which is interpreted, 'flowing postponed,' or, 'of the confusion,' or here, 'the doctor of Babylonn.' I have read, but know not whether it be true, that both the priestly line and the royal line were united in Zorobabel; and that it was through him that the children of Israel returned into their own country. For that in a disputation held between three, of whom Zorobabel was one, each defending his own opinion, Zorobabel's sentence, that Truth was the strongest thing, prevailed; and that for this Darius granted him that the children of Israel should return to their country; and therefore after this providence of God, he was rightly called Zorobabel, 'the doctor of Babylon.' For what doctrine greater than to show that Truth is the mistress of all things?

Having enumerated the generations from Abraham to Christ, he divides them into three divisions of fourteen generations, because three times at the end of fourteen generations the state of the people of the Jews was changed. From Abraham to David they were under Judges; from David to the carrying away into Babylon under Kings; from the carrying away to Christ under the High Priests. What he would show then is this; like as ever at the end of fourteen generations the state of men has changed, so there being fourteen generations completed from the carrying away to Christ, it must needs be that the state of men be changed by Christ. And so since Christ all the Gentiles have been made under one Christ Judge, King, and Priest. And for that Judges, Kings, and Priests prefigured Christ's dignity, their beginnings were always in a type of Christ; the first of the Judges was Joshua the son of Nave; the first of the Kings, David; the first of the Priests, Jesus son of Josedech. That this was typical of Christ none doubts.

Or, the same Jeconiah is counted twice in the Gospel, once before the carrying away, and again after the carrying away. For this Jeconiah being one person had two different conditions; before the carrying away he was King, as being made King by the people of God; but he became a private man at the carrying away; hence he is reckoned once among the Kings before the carrying away; and after the carrying away once among private men.

Having said above, And Jacob begat Joseph, to whom Mary being espoused bare Jesus; that none who heard should suppose that His birth was as that of any of the forementioned fathers, he cuts off the thread of his narrative, saying, But Christ's generation was thus. As though he were to say, The generation of all these fathers was as I have related it; but Christ's was not so, but as follows, His mother Mary being espoused.

Therefore both espoused and yet remaining at home; for as in her who should conceive in the house of her husband, is understood natural conception; so in her who conceives before she be taken to her husband, there is suspicion of infidelity.

Mary was therefore betrothed to a carpenter, because Christ the Spouse of the Church was to work the salvation of all men through the wood of the Cross.

That He should not be born of passion, of flesh and blood, who was therefore born that He might take away all passion of flesh and blood.

For, as a not incredible account relates, Joseph was absent when the things were done which Luke writes. For it is not easy to suppose that the Angel came to Mary and said those words, and Mary made her answer when Joseph was present. And even if we suppose thus much to have been possible, yet it could not be that she should have gone into the hill country, and abode there three months when Joseph was present, because he must needs have enquired the causes of her departure and long stay. And so when after so many months he returned from abroad, he found her manifestly with child.

Let us see to what serves this designation of time. In the days of Herod the king. It shows the fulfilment of Daniel's prophecy, wherein he spake that Christ should be born after seventy weeks of years. For from the time of the prophecy to the reign of Herod, the years of seventy weeks were accomplished. Or again, as long as Judæa was ruled by Jewish princes, though sinners, so long prophets were sent for its amendment; but now, whereas God's law was held under the power of an unrighteous king, and the righteousness of God enslaved by the Roman rule, Christ is born; the more desperate sickness required the better physician.

When He was born ... behold wise men, that is, immediately on His birth, showing that a great God existed in a little one of man.

Or, they had set out two years before the Saviour's birth, and though they travelled all that time, neither meat nor drink failed in their scrips.

Or, whence the day springs, thence came the first-fruits of the faith; for faith is the light of the soul. Therefore they came from the East, but to Jerusalem.

If then any should become an adulterer or homicide through means of the planets, how great is the evil and wickedness of those stars, or rather of Him who made them? For as God knows things to come, and what evils are to spring from those stars; if He would not hinder it, He is not good; if He would but could not, He is weak. Again, if it be of the star that we are either good or bad, we have neither merit nor demerit, as being involuntary agents; and why should I be punished for sin which I have done not wilfully, but by necessity? The very commands of God against sin, and exhortations to righteousness, overthrow such folly. For where a man has not power to do, or where he has not power to forbear, who would command him either to do or to forbear?

Were they then ignorant that Herod reigned in Jerusalem? Or that it is a capital treason to proclaim another King while one yet lives? But while they thought on the King to come, they feared not the king that was; while as yet they had not seen Christ, they were ready to die for Him. O blessed Magi! who before the face of a most cruel king, and before having beheld Christ, were made His confessors.

Were they then ignorant that Herod reigned in Jerusalem? Or that it is a capital treason to proclaim another King while one yet lives? But while they thought on the King to come, they feared not the king that was; while as yet they had not seen Christ, they were ready to die for Him. O blessed Magi! who before the face of a most cruel king, and before having beheld Christ, were made His confessors.

Herod was troubled when he heard that a King was born of Jewish lineage, lest, himself being an Idumæan, the kingdom should return again to native princes, and himself be expelled, and his seed after him. Great station is ever obnoxious to great fears, as the boughs of trees planted in high ground move when never so little wind blows, so high men are troubled with little rumours; while the lowly, like trees in the valley, remain at peace.

Both have their own causes of jealousy, both fear a successor in their kingdom; Herod an earthly successor, the Devil a spiritual. Even Jerusalem is troubled, which should have rejoiced at that news, when a Jewish King was said to be risen up. But they were troubled, for the wicked cannot rejoice at the coming of the good. Or perhaps it was in fear that Herod should wreak his wrath against a Jewish King on his race.

Why does Herod make this enquiry, seeing he believed not the Scriptures? Or if he did believe, how could he hope to be able to kill Him whom the Scriptures declared should be King? The Devil instigated him, who believed that Scripture lies not; such is the faith of devils, who are not permitted to have perfect belief, even of that which they do believe. That they do believe, it is the force of truth constrains them; that they do not believe, it is that they are blinded by the enemy. If they had perfect faith, they would live as about to depart from this world soon, not as to possess it for ever.

When they should have kept secret the mystery of the King appointed of God, especially before a foreign king, straightway they became not preachers of the word of God, but revealers of His mystery. And they not only display the mystery, but cite the passage of the prophet, viz. Micah.

By cutting short the prophecy, they became the cause of the murder of the Innocents. For the prophecy proceeds, From thee shall go forth a King who shall feed My people Israel, and His day shall be from everlasting. Had they cited the whole prophecy, Herod would not have raged so madly, considering that it could not be an earthly King whose days were spoken of as from everlasting.

It was impossible that they, who left Herod to go to Christ, should return to Herod. They who have by sin left Christ and passed to the devil, often return to Christ; for the innocent, who knows not what is evil, is easily deceived, but having once tasted the evil he has taken up, and remembering the good he has left, he returns in penitence to God. He who has forsaken the devil and come to Christ, hardly returns to the devil; for rejoicing in the good he has found, and remembering the evil he has escaped, with difficulty returns to that evil.

He says not, 'the Mother and her young Child,' but, the young Child and His mother; for the Child was not born for the mother, but the mother prepared for the Child. How is this that the Son of God flies from the face of man? or who shall deliver from the enemy's hand, if He Himself fears His enemies? First; He ought to observe, even in this, the law of that human nature which He took on Him; and human nature and infancy must flee before threatening power. Next, that Christians when persecution makes it necessary should not be ashamed to fly. But why into Egypt? The Lord, who keepeth not His anger for ever, remembered the woes He had brought upon Egypt, and therefore sent His Son thither, and gives it this sign of great reconciliation, that with this one remedy He might heal the ten plagues of Egypt, and the nation that had been the persecutor of this first-born people, might be the guardian of His first-born Son. As formerly they had cruelly tyrannized, now they might devoutly serve; nor go to the Red Sea to be drowned, but be called to the waters of baptism to receive life.

The straitness of every persecution may be called night—the relief from it in like manner, day.