So all the generations from Abraham to David are fourteen generations; and from David until the carrying away into Babylon are fourteen generations; and from the carrying away into Babylon unto Christ are fourteen generations.
All Commentaries on Matthew 1:17 Go To Matthew 1
John Chrysostom
AD 407
He has divided all the generations into three portions, to indicate that not even when their form of government was changed did they become better, but alike under an aristocracy, and under a king, and under an oligarchy, they were in the same evil ways, and whether popular leaders, or priests, or kings controlled them, it was no advantage to them in the way of virtue.
But wherefore has he in the middle portion passed over three kings, and in the last, having set down twelve generations, affirmed them to be fourteen? The former question I leave for you to examine; for neither is it needful for me to explain all things to you, lest ye should grow indolent: but the second we will explain. To me then he seems in this place to be putting in the place of a generation, both the time of the captivity, and Christ Himself, by every means connecting Him with us. And full well does he put us in mind of that captivity, making it manifest that not even when they went down there, did they become more sober-minded; in order that from everything His coming may be shown to be necessary.
Why then, one may say, does not Mark do this, nor trace Christ's genealogy, but utter everything briefly? It seems to me that Matthew was before the rest in entering on the subject (wherefore he both sets down the genealogy with exactness, and stops at those things which require it): but that Mark came after him, which is why he took a short course, as putting his hand to what had been already spoken and made manifest.
How is it then that Luke not only traces the genealogy, but does it through a greater number? As was natural, Matthew having led the way, he seeks to teach us somewhat in addition to former statements. And each too in like manner imitated his master; the one Paul, who flows fuller than any river; the other Peter, who studies brevity.
2. And what may be the reason that Matthew said not at the beginning, in the same way as the prophet, the vision which I saw, and the word which came unto me? Because he was writing unto men well disposed, and exceedingly attentive to him. For both the miracles that were done cried aloud, and they who received the word were exceeding faithful. But in the case of the prophets, there were neither so many miracles to proclaim them; and besides, the tribe of the false prophets, no small one, was riotously breaking in upon them: to whom the people of the Jews gave even more heed. This kind of opening therefore was necessary in their case.
And if ever miracles were done, they were done for the aliens' sake, to increase the number of the proselytes; and for manifestation of God's power, if haply their enemies having taken them captives, fancied they prevailed, because their own gods were mighty: like as in Egypt, out of which no small mixed multitude went up; and, after that, in Babylon, what befell touching the furnace and the dreams. And miracles were wrought also, when they were by themselves in the wilderness; as also in our case: for among us too, when we had just come out of error, many wonderful works were shown forth; but afterwards they stayed, when in all countries true religion had taken root.
And what took place at a later period were few and at intervals; for example, when the sun stood still in its course, and started back in the opposite direction. And this one may see to have occurred in our case also. For so even in our generation, in the instance of him who surpassed all in ungodliness, I mean Julian, many strange things happened. Thus when the Jews were attempting to raise up again the temple at Jerusalem, fire burst out from the foundations, and utterly hindered them all; and when both his treasurer, and his uncle and namesake, made the sacred vessels the subject of their open insolence, the one was eaten with worms, and gave up the ghost, the other burst asunder in the midst. Moreover, the fountains failing, when sacrifices were made there, and the entrance of the famine into the cities together with the emperor himself, was a very great sign. For it is usual with God to do such things; when evils are multiplied, and He sees His own people afflicted, and their adversaries greatly intoxicated with their dominion over them, then to display His own power; which he did also in Persia with respect to the Jews.
3. Wherefore, that he was not acting without an object, or by chance, when he distributed Christ's forefathers into three portions, is plain from what has been said. And mark, too, whence he begins, and where he ends. From Abraham to David; from David to the captivity of Babylon; from this unto Christ Himself. For both at the beginning he put the two in close succession, David and Abraham, and also in summing up he mentions both in the same way. And this, because, as I have already said, it was to them that the promises were made.
But why can it be, that as he mentioned the captivity of Babylon, he did not mention also the descent into Egypt? Because they had ceased to be any longer afraid of the Egyptians, but the Babylonians they dreaded still. And the one thing was ancient, but the other fresh, and had taken place of late. And to the one they were carried down for no sins, but to the other, transgressions were the cause of their being removed.
And also with regard to the very names, if any one were to attempt to translate their etymologies, even thence would he derive great matter of divine speculation, and such as is of great importance with regard to the New Testament: as, for instance, from Abraham's name, from Jacob's, from Solomon's, from Zorobabel's. For it was not without purpose that these names were given them. But lest we should seem to be wearisome by running out a great length, let us pass these things by, and proceed to what is urgent.
