The tribes of Judah and Levi were united by a fusion of their lines of descent, and that is why Matthew assigns Christ's family to the tribe of Judah. And the Apostle says, 'for our Lord has sprung out of Judah' (Heb. 7:14).
Seven Exegetical Works, 4th Century
Thus, from the tribe of Levi may be counted a heritage that is priestly and filled with holiness, while from the tribe of Judah - to which David and Solomon and the rest of the kings belonged - there shines forth the splendor of a royal descent. And so, by the testimony of the Scriptures, Christ is shown to be at once both king and priest.
Seven Exegetical Works, 4th Century
Most of all we should marvel, that being Son of the Unorginate God, and His true Son, He suffered Himself to be called also Son of David, that He might make you Son of God. A slave became His father so that you a slave, might have the Lord as your Father. . .When therefore you are told that the Son of God is Son of David and of Abraham, do not doubt anymore that you too, the son of Adam, should become a son of God. For it was not randomly, nor in vain, that He did lower Himself so greatly, for He had in mind to exalt us. Thus He was born after the flesh, that you might be born after the Spirit.
Homily 2 on Matthew 1: 1-25, Nicene and Post-Nicene Fathers, 344/354-407
Pray, my brethren, to the Mother of God when the storm of enmity and malice bursts forth in your house. She, Who is all-merciful and all-powerful, can easily pacify the hearts of men. Peace and love proceed from the one God, as from their Source, and Our Lady - in God, as the Mother of Christ the Peace, is zealous, and prays for the peace of the whole world, and above all - of all Christians.
My Life in Christ: Part 1, Holy Trinity Monastery pg. 179, 19th century
His love for me brought low His greatness.
He made Himself like me so that I might receive Him.
He made Himself like me so that I might be clothed in Him.
I had no fear when I saw Him,
for He is mercy for me.
He took my nature so that I might understand Him,
my face, so that I should not turn away from Him.
Odes of Solomon 7 (The Odes and Psalms of Solomon R. Harris adn A. Mingana II, pp. 240-1). Written in Greek for the Christian communities of Syria., Early 2nd Century
I too will proclaim the greatness of this day: the Immaterial become incarnate, the Word is made flesh, the invisible makes itself seen, the intangible can be touched, the timeless has a beginning, the Son of God becomes the Son of Man, Jesus Christ, always the same, yesterday, today and forever. . . This is the solemnity we are celebrating today: the arrival of God among us, so that we might go to God, or more precisely, return to Him. . . Revere the nativity which releases you from the chains of evil. Honor this tiny Bethlehem which restores Paradise to you. Venerate this crib; because of it you who were deprived of meaning (logos) are fed by the divine Meaning, the divine Logos Himself.
Oration 38, For Christmas (Patrologia Graeca, 36, 664-5) found in The Roots of Christian Mysticism by Olivier Clement, New City Press, NY, p. 41, 330-390
That God should have clothed Himself with our nature is a fact that should not seem strange or extravagant to minds that do not form too paltry an idea of reality. Who, looking at the universe, would be so feeble-minded as not to believe that God is all in all; that He clothes Himself with the universe, and at the same time contains it and dwells in it? What exists depends on Him Who exists, and nothing can exist except in the bosom of Him Who is.
If then all is in Him and He is in all, . . .Indeed, if the presence of God in us does not take the same form now as it did then, we can at least agree in recognizing that He is in us today no less tha He was then. Today, He is involved with us in as much as He maintains creation in existence. Then He mingled Himself with our being to deify it by contact with Him, after He had snatched it from death. . . For His resurrection becomes for mortals the promise of their return to immortal life.
Found in The Roots of Christian Mysticism by Olivier Clement, New City Press, NY, pp. 37-38, 330-395