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The genealogy of Christ.

1. The book of the generation. Why did he not say "vision" or "word" as did the prophets who prefaced their writing in this manner: "The vision which Isaiah saw (Is 1:1)," and "The word which came to Isaiah (Is 2:1)." Do you wish to know why? Because the prophets were speaking to hard-hearted and disobedient people, and therefore they would say, "This is a divine vision," or "This is the word of God," so that the people would be frightened and not disdain what was said. But Matthew was addressing believers who were obedient and of a good disposition, and for this reason he did not begin in the manner of the prophets. I will also add that what the prophets saw, they saw noetically, that is, with their minds, envisioning these things by the Holy Spirit; and this is why they called them "visions." But Matthew did not see Christ noetically, nor did he envision Him in his mind, but he was with Him tangibly and listened to Him with his senses and saw Him in the flesh. Therefore he did not say, "The vision which I saw," but "The book of generation." Of Jesus. The name "Jesus" is not Greek but Hebrew, meaning "Saviour," for Iao is the Hebrew word for "salvation." Christ. The Hebrew kings and priests were called "christs" [i.e. "anointed ones"], because they were anointed with the holy oil poured out from a horn held over the head. The Lord, therefore, is called Christ, both as King because He ruled over sin, and as Priest because He offered Himself as a sacrifice for us. He Himself was pre-eminently anointed with the true oil, the Holy Spirit; for who else possessed the Spirit as did the Lord? In the saints, the grace of the Holy Spirit was at work, but in Christ it was not the grace of the Spirit at work, but rather Christ being of one essence with the Spirit worked the miracles. The Son of David. Since Matthew had said "Jesus," he added "the Son of David," so that you would not think he was speaking of the other Jesus [i.e. Joshua]; for there was another renowned Jesus, who became commander after Moses, but he was called "son of Nave," and not "son of David." For he preceded David by many generations and was not of the tribe of Judah, from which David was descended, but of another. The son of Abraham. Why did he place David before Abraham? He did so because to the Jews David had greater renown, both because he was more recent than Abraham and because he was more illustrious on account of his kingdom. For of the kings, David was the first to please God, and he received the promise from God that the Christ would arise from his seed. For this reason all men called Christ "the Son of David." And indeed David was also a symbolic type of Christ; for just as David ruled after Saul, that outcast from God who was rejected, so too Christ came in the flesh to reign over us after Adam had been deprived of the kingship and the dominion which he had over all things, both animals and demons.

2. Abraham begat Isaac. Matthew begins the genealogy with Abraham because he was the father of the Hebrews, and because he first received the promises that in his seed all the nations would be blessed (Gen. 22:18). Therefore it is fitting that he should give the genealogy of Christ beginning with Abraham, for the seed of Abraham is Christ by Whom all we nations have been blessed who were formerly cursed. "Abraham" means "father of the nations," and "Isaac," "joy" or "laughter." The evangelist makes no mention of the illegitimate children of Abraham, Ishmael and the others, because the Jews were not descended from them, but from Isaac. And Isaac begat Jacob, and Jacob begat Judah and his brethren. You see that he mentioned Judah and his brothers because the twelve tribes were from them.

3. And Judah begat Pharez and Zarah of Tamar. Tamar was the daughter-in-law of Judah, the wife of his son Er (Gen. 38:6-30). When Er died childless, Judah married her to another of his sons, Onan. But when he, too, was cut down from among the living on account of his wickedness, Judah did not marry her to any other of his sons. But she desired to have a child of the seed of Abraham, and so she put off the garments of a widow, dressed as a harlot, came together with her father-in-law, and from him conceived twin boys. As she was giving birth to them, the first child reached its hand out from her womb, as if it would be born first, and at once the mid-wife marked the extended hand of the child with a scarlet thread so as to distinguish the firstborn. But the child drew its hand back into the womb and the other one was born first, followed by the one who had reached out its hand. So the one who was born first was named "Pharez" which means "interruption," for it had interrupted the natural order; and the child which withdrew its hand was named "Zarah." This account indicates a certain mystery. For just as Zarah first showed his hand and then withdrew it, so, too, the life in Christ appeared in those holy ones who lived before the law and circumcision. For all these were not counted as righteous by the observances of the law and the commandments, but by living the evangelic life of the Gospel. Consider Abraham who left his father and his home for God’s sake and even denied the order of nature by his willingness to sacrifice Isaac. Consider Job, and Melchizedek. But when the law came, this manner of life receded. Just as in the story, Pharez was born and then Zarah came forth again, so too, when the law had been given, the evangelic life later shone forth again, marked with the scarlet thread, that is, sealed with the blood of Christ. The reason why the evangelist mentioned these two children, therefore, is that their birth revealed something mysterious. But there is another reason why he mentions Tamar, who does not appear to be praiseworthy on account of her physical relations with her father-in-law; and that was to show that Christ Who accepted all things for our sake, accepted even to have such forbears as these. It was moreover for this very reason that He was born from them, that He might sanctify them; for He came not to call the righteous, but the sinners.

3-5. And Pharez begat Hezron; and Hezron begat Ram; and Ram begat Amminadab; and Amminadab begat Nahshon; and Nahshon begat Salma; and Salma begat Boaz of Rahab. Some believe Rachab to be that Rahab the harlot who received the spies of Jesus son of Nave [i.e. Joshua son of Nun]. She saved them, and was herself saved as well. He mentions her to show that just as she was a harlot, so, too, was the congregation of the nations, for they went whoring in their practices. But all those who accepted the spies of Jesus, that is, the apostles, and were convinced by their words, were saved from among the nations. And Boaz begat Obed of Ruth. Ruth was a foreigner but nevertheless she was married to Boaz (Ruth 4:13-17). So, too, the Church is from among the Gentiles. For like Ruth, these Gentiles had been foreigners and outside the covenants, yet they forsook their people, their idols, and their father, the devil. And as Ruth was wed to Boaz of the seed of Abraham, so too was the Church taken as bride by the Son of God.

5-6. And Obed begat Jesse; and Jesse begat David the king; and David the king begat Solomon of Uriah’s wife. Again, he mentions Uriah’s wife to show that no one should be ashamed of his forefathers but rather should strive by his own virtue to make even them illustrious. He also mentions Uriah’s wife to show that all are acceptable to God, even those born of adultery, if only they have virtue.

7-11. And Solomon begat Rehoboam; and Rehoboam begat Abia; and Abia begat Asa; and Asa begat Jehoshaphat; and Jehoshaphat begat Joram; and Joram begat Ahaziah; and Ahaziah begat Jotham; and Jotham begat Ahaz; and Ahaz begat Hezekiah; and Hezekiah begat Manasseh; and Manasseh begat Amon; and Amon begat Josiah; and Josiah begat Jeconiah and his brethren, about the time of the deportation to Babylon. The "deportation to Babylon" means the captivity which they later endured when they were all led away into Babylon. For the Babylonians campaigned against them on another occasion, causing less affliction. But on this occasion, the Babylonians carried them all away from their homeland.

12-16. After the deportation to Babylon, Jeconiah begat Salathiel; and Salathiel begat Zerubbabel; and Zerubbabel begat Abiud; and Abiud begat Eliakim; and Eliakim begat Azor; and Azor begat Sadok; and Sadok begat Achim; and Achim begat Eliud; and Eliud begat Eleazar; and Eleazar begat Matthan; and Matthan begat Jacob; and Jacob begat Joseph the husband of Mary, of whom was born Jesus, Who is called Christ. Why does he give the genealogy of Joseph and not of Mary, the Theotokos? What participation did Joseph have in that seedless birth giving? Surely Joseph was not the true father of Jesus, so that Matthew could give Christ’s genealogy through Joseph? Listen then: Joseph truly had no share in the birth of Christ; and therefore the genealogy of the Theotokos ought to have been given. But as it was not lawful to reckon ancestry through the mother, he did not give the genealogy of the Virgin. And yet, by giving the genealogy of Joseph, Matthew gave her genealogy as well. For it was the law that a woman was not to be taken as wife by a man who was of a different tribe and who was not of her father’s lineage (Num. 36:8-9). This being the law, it is obvious that Joseph’s genealogy includes that of the Theotokos, for she was of the same tribe and the same lineage. If she were not, she could not have been betrothed to him. So the evangelist both kept the law which forbade the reckoning of ancestry through the mother, and at the same time provided the genealogy of the Theotokos by giving the genealogy of Joseph. He calls Joseph "the husband of Mary," according to the common practice. For we are accustomed to call the man who is betrothed the "husband" of her who is betrothed, even before the marriage has taken place.

17. So all the generations from Abraham to David are fourteen generations; and from David until the deportation to Babylon are fourteen generations; and from the deportation to Babylon unto Christ are fourteen generations. He divides the generations into three [different] conditions [of leadership], to show the Jews that although they were ruled by judges, as they were until David, and by kings, as they were until the deportation, and by priests, as they were until Christ, yet it did not benefit them at all in acquiring virtue; but they were in need of the true Judge and King and Priest, Who is Christ. For when the line of their rulers had failed, then Christ came, in accordance with the prophecy of Jacob. How can there be fourteen generations from the deportation to Babylon until Christ when only thirteen persons are mentioned? If the reckoning of ancestry through the mother could be given, we would list Mary as well, and thus complete the number. But since it cannot, how can this be resolved? Some say that he counted the deportation itself as a person [i.e. as a generation].

18. Now the birth of Christ took place in this manner: when His mother Mary had been betrothed to Joseph. Why did God permit her to be betrothed, and thus give men any cause at all for suspicion that Joseph had come together with her? So that she would have a protector in hardships; for Joseph took care of her during the flight to Egypt and preserved her. She was betrothed for another reason: to escape the notice of the devil. For the devil had heard that the Virgin would conceive (Is. 7:14), and was keeping the Virgin under his surveillance. So that the deceiver might be deceived, Joseph betrothed the Ever-virgin, outwardly appearing to be her spouse, but not so in actual deed. Before they came together, she was found to be with child of the Holy Spirit. "Come together" here means "physical relations." For she had conceived before there were any physical relations. Therefore the evangelist is amazed at the extraordinary event and cries out, "she was found."

19. Then Joseph her husband, being a righteous man, and not willing to make her a public example, was minded to divorce her secretly. The law decreed that the adulteress be pilloried, that is, exposed and punished publicly. How, then, was Joseph righteous since he intended to cover up her sin and thus to transgress the law? The answer is, first, that he was righteous for intending to do this very thing. He did not wish to be harsh, but in his great goodness took compassion on her, showing himself to be above the law, and already living in a manner superior to the decrees of the law. Secondly, since he himself knew that she had conceived of the Holy Spirit, he did not wish to pillory and abuse her who had conceived not by adultery but of the Holy Spirit. Behold what the evangelist says: "She was found to be with child." Found by whom? By Joseph; that is, he discerned that she had conceived of the Holy Spirit. Therefore he "was minded to divorce her secretly," for he no longer dared to take as a wife her who had been deemed worthy of such grace.

20. But while he pondered these things, behold, the angel of the Lord appeared unto him in a dream, saying. When the righteous one was uncertain, then the angel appeared in order to show him what to do. The angel appeared to him in a dream, because Joseph had great faith. With the shepherds the angel conversed openly, as they were rough country men; but the angel spoke to Joseph, who was righteous and believing, in his sleep. How could Joseph not believe, when the angel spoke to him of matters that were in his mind and that he had not revealed to anyone? For it says, "while he pondered," but did not speak of, these things, the angel appeared to him. It was right that he believed the angel to be of God, for it is the attribute of God to know the things that are unspoken. Joseph son of David. The angel called him "son of David" to remind him that the prophets had foretold that the Christ would come from the seed of David. It is as if the angel were saying to him, "Do not doubt, but remember David who received the promise concerning Christ." Fear not to take unto thee. Here he shows that Joseph was afraid to keep her, lest he spurn God by harboring an adulteress. Or, in another sense, "Fear not," that is, "Though you fear to touch her who has conceived of the Holy Spirit, do not fear to take her unto thee, that is, to keep her within your house." For in his thoughts and deliberations he had already divorced her. Mary thy wife. This means, you perhaps think that she is an adulteress. But I say to you that she is your wife, that is, she has not been corrupted by anyone, but she is your own betrothed. For that which is conceived in her is of the Holy Spirit. Not only is she acquitted of any unlawful union, but she has conceived in some divine and wondrous manner. Therefore you ought rather to rejoice because of this.

21. And she shall bear a son. So that no one could ask, "How can I believe you that she has conceived of the Holy Spirit?" the angel speaks of the future, saying that she shall bear a son. "For if I tell the truth in this matter, it is clear that what I said concerning her conception of the Holy Spirit is also true." The angel did not say, "She shall bear you a son," but simply, "She shall bear a son." For Mary did not bring forth for Joseph’s sake, but for the whole world; nor did this grace concern him alone, but it was poured out on all. And thou shalt call His name Jesus. "Thou shalt call," as though you were His father, and as the protector of the Virgin. For you must not think, Joseph, that because the conception is of the Holy Spirit that you can leave the Virgin helpless, but rather you will serve her in all things. For He shall save His people from their sins. Here he interprets the name "Jesus," showing that it means "Saviour." The angel says that Jesus will save His people, not only the Jewish people, but also the Gentiles who are eager to believe and to become His people. From whom will He save them? Perhaps from enemies? No, but from their sins. Hence it is clear that it is God Who will be born, for it is the attribute of God alone to forgive sins.

22. Now all this was done, that it might be fulfilled what had been spoken by the Lord through the prophet, saying. Do not think that only now in these recent times did God resolve to do these things, but from before, even from the beginning. For you know the prophets, Joseph, as the student of the law which you are. Remember what was spoken by the law. He did not say, "what Isaiah had spoken," but, "what the Lord had spoken." For it was not man who spoke, but God, through the mouth of the prophet, and therefore the oracle is trustworthy.

23. Behold, the Virgin shall be with child. The Jews say that it is not written in the prophecy "virgin" but "young woman." To which it may be answered that "young woman" and "virgin" mean the same thing in Scripture, for in Scripture "young woman" refers to one who is still a virgin. Furthermore, if it was not a virgin that gave birth, how would it be a sign, something extraordinary? Listen to Isaiah who says, "For this reason the Lord Himself shall give you a sign," and immediately he adds, "Behold, the Virgin" (Is. 7:14). So if it were not a virgin that would give birth, it would not be a sign. The Jews, then, alter the text of Scripture in their malice, putting "young woman" instead of "virgin." But whether the text reads "young woman" or "virgin," it should be understood in either case that it is a virgin who will give birth so that the event may be a miraculous sign. And shall bring forth a son, and they shall call His name Emmanuel, which being interpreted is, God with us. The Jews say, "How then is it that He was not called Emmanuel but Jesus Christ?" One may answer, "The prophet did not say ‘You shall call,’ but ‘They shall call.’" That is, the events and deeds of His life will show that He is God and that He keeps company with us. For Holy Scripture gives names that are derived from the events of one’s life; for example, "Call his name Plunder Swiftly" (Is. 8:3). Yet where does it record that anyone was ever called by such a name? But since error was despoiled and taken captive at the moment of the Lord’s birth, Scripture gives this as His name, which He acquires from the event.

24. Then Joseph awoke from sleep and did as the angel of the Lord had bidden him. Behold a wakeful, vigilant soul who immediately obeyed. And took unto him his wife. The evangelist continually calls her "the wife of Joseph" to allay evil suspicion and to show that she was not anyone else’s wife but his.

25. And knew her not until she had brought forth. That is, he never came together with her at all. "Until" here does not mean that before the birth he did not know her and afterwards he did, but that he absolutely never knew her. Scripture employs this expression. For example, the raven "returned not unto the ark until the water had dried off from the earth" (Gen 8:7). But neither did it return after the water had dried off. Again, "I am with you until the end of the world" (Gen 28:20). So after the end He will no longer be with the saints? But how can that be? For at that time more than ever will He be with them. So must you understand here "until she brought forth’’ to mean, neither before the birth nor after the birth did he know her. How could he have touched the Holy Virgin having once understood the ineffable birth giving? Her firstborn son. The evangelist does not call Him "her firstborn son" in the sense that she later gave birth to a second son, but simply that He was the first and only child that she bore. For Christ is both the "firstborn" by having been born first, and the "only begotten," in that He had no brother. And he called His name Jesus. And here, too, he shows Joseph’s ready obedience to do everything that the angel had told him to do.