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Explanation for:
Matthew
1
:
1
The book of the generation of Jesus Christ, the son of David, the son of Abraham:
13
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{"arr":[{"author-name":"Athanasius the Great","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c889457b66f7fc274d1066_Athanasius%20the%20Great.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"Christ occupies the roles of both Priest and King; He serves as our Priest by offering Himself as a sacrifice, and as our King, He rules to abolish sin and death."},{"author-name":"John Chrysostom","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88ea76859f9f8e2ffd3ee_John%20Chrysostom.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"Do you recall the guidance we recently shared, urging you to absorb everything that will be spoken today with deep silence and reverence? As we approach these sacred spaces, I wish to remind you of this counsel. If the Israelites, when drawn near to the fiery mountain of ‘smoke, darkness, gloom, and tempest,’ were instructed to refrain from marital relations for three days and to purify their garments, and if they approached with fear and trembling, how much more must we exercise utmost caution and humility when we hear such significant truths? We are not merely looking from a distance at that smoking mountain; rather, we are invited to ascend to heaven itself. Rather than cleansing our outward attire, we must purify the garments of our souls and rid ourselves of all worldly defilements. You will not witness darkness, smoke, or storms, but the King seated on His throne of unutterable glory, surrounded by angels, archangels, and the assembly of countless saints from the heavenly host. This represents the hail of God, encompassing the church of the firstborn, the spirits of the righteous, the victorious congregation of angels, and the precious blood of the covenant, through which all is reconciled: heaven embraces the earthly, earth receives the heavenly, and the long-sought peace of angels and saints is realized. Within this hail, the radiant and glorious cross is exalted; here lies the spoils of Christ, the treasures of our King. We find this revelation articulated with great clarity in the gospels. If you follow us in a spirit of calm, we will guide you to the very place where death is nailed to the cross, where sin is extinguished, and where the extraordinary monuments of this spiritual battle lie. You will behold the one who once bound us in torment, now captivated by a multitude of redeemed souls, alongside the stronghold from which that wicked adversary once terrorized; you will witness the shelters of the robber, now in ruins and laid bare, for the King has entered there as well. Do not grow weary, dear ones! Your enthusiasm should only intensify as you hear tales of ordinary conflict, of victories and triumphs, for surely you would choose neither food nor drink over such stories. If such narratives captivate your interest, how much more should the accounts of divine warfare enrapture your heart! Picture how God, rising from divine thrones above, descended to earth and into the depths of hell, contending with His own creation. What astonishment lies in the fact that death is vanquished through death itself, an oath is nullified by taking an oath, and the very means by which the enemy gained dominion becomes the vessel of his defeat. Let us then arise and remain vigilant! I see the gates opening before us. Let us pass through with deep reverence and trembling as we now enter this sacred vestibule. What is this threshold? ‘The book of the genealogy of Jesus Christ, the son of David, the son of Abraham’ (Matt. 1:1). What do you say to this? You promised to speak of the only begotten Son of God, yet begin with David, a man from long before our time, calling him father and ancestor? Be patient; do not rush to grasp all at once, but learn progressively and gradually. You stand at the very threshold; why hurry into the inner sanctum? You have not yet surveyed the exterior properly. I am not yet revealing the mystery of the heavenly birth, nor even delving into the earthly birth, as that, too, is beyond full comprehension. The prophet Isaiah heralded this before me when he proclaimed the sufferings of the Lord and His immense care for creation, captivated by the vision of who He was and how far He had descended, crying out, ‘Who will declare His generation?’ So, we speak not of that heavenly birth, but rather this earthly incarnation, witnessed by a multitude. We shall discuss it according to our ability, enlightened by the grace of the Spirit we have received. We cannot present this birth in its entirety, for it too is enveloped in mystery. Therefore, when you hear of this birth, do not regard it as trivial; instead, uplift your spirit and marvel at the fact that God came to dwell among us. It was indeed so wondrous that the angels, adorned with praise, glorified it throughout the heavens, and the prophets before foretold the incredible mystery of God’s presence on earth, living among humanity (Bar. 3:38). Truly, it is extraordinary to acknowledge that the inexpressible, incomprehensible God, coequal with the Father, entered the world through the virgin’s womb, willingly born of a woman, having David and Abraham as His lineage. And what of David and Abraham? Even more astonishing are the women I mentioned earlier. When you hear this, be of good cheer and harbor no thoughts of shame; rather, marvel that the Son of the everlasting Father, the true Son, chose to be called the son of David to make you a child of God, and willingly accepted a servant's lineage to elevate you to a divine family. Do you perceive the good news even from the very beginning? If you question your divine heritage, find assurance in witnessing what He has accomplished. In human understanding, it is more perplexing for God to become man than for man to become a child of God. Therefore, when you understand that the Son of God is the son of David and Abraham, do not doubt your potential to become a child of God, as well, for He would not have humbled Himself so deeply without the intent to exalt us. He was born as human flesh, that you might be reborn in spirit; born of a woman, that you might transcend earthly origins. Thus, His birth is twofold—akin to ours in essence yet surpassing our own. Being born of a woman signifies His likeness to us; yet being conceived not through blood, desire, or flesh, but through the Holy Spirit, He foresaw the extraordinary spiritual birth He would ultimately bestow upon us. Such is the pattern in all else, including baptism, which holds both the old and the new: the prophetic baptism illustrating the old and the Spirit’s revelation signifying the new. Just as one might join two individuals by extending his hands, so too did the Son of God unite the old covenant with the new, divine nature with human experience, His own with ours. Can you discern the majesty of God’s hail? Do you see the brilliance that illuminates you at the very entry? Observe how readily He reveals the King in your own likeness, even amidst the camp! Even on earth, a king does not always manifest in his full majesty; often he lays aside regal attire to don the garb of a modest soldier. Yet, the earthly king does so to remain indistinguishable from his people, avoiding attracting enemies toward him; conversely, the heavenly King adopts this humility not to drive the enemy away, but to prevent chaos among His people, for He came to redeem, not to affright. That is why the evangelist has rightly named Him ‘Jesus.’ This name is not Greek; it is derived from Hebrew, meaning ‘Savior’ (Σωτηρ); He is called Savior because He came to rescue His people. Do you recognize how the evangelist captivates the listener, revealing extraordinary truths in ordinary terms? The names themselves were familiar to the Jews. The events about to unfold were marveled at; the names were intentionally chosen to preempt any grievances toward this new narrative. Thus, the successor of Moses, who guided the people into the Promised Land, was termed Jesus. Consider the symbolism? The one who led them into the land of promise, while the other leads into the heavenly realm and its benefits; one at Moses’ demise, the other upon the law’s end; one as a leader, the other as King. But lest you confuse ‘Jesus’ with its similarities to other names, the evangelist specifies Jesus Christ, son of David. For that Jesus was not of David's lineage but came from another tribe. Yet, why does Matthew call this account ‘the book of the genealogy of Jesus Christ,’ when it includes more than a single lineage but the entire heritage? Because the birth of Christ is paramount in our foundational narrative, the root of all God’s blessings toward us. Just as Moses opens his first account with the creation of heaven and earth, despite addressing all between them, the evangelist titled his work after the most significant act achieved for our salvation. Truly marvelous, above all hope and expectation, is that God became man; and in this realization, all that follows becomes profoundly understandable. However, why did the Evangelist not begin with ‘the son of Abraham,’ followed by ‘the son of David’? Not due to an intent to present the lineage in an ascending order like Luke, for he takes quite the opposite approach. Why, then, mention David first? Because David was universally esteemed, remembered for his notable deeds and his era, having lived long after Abraham. While promises were made to both, those to Abraham are less spoken of due to their ancient nature, whereas David's were more recent and consistently reiterated. The Jews themselves would say, ‘Is it not from David's line and from Bethlehem, where David dwelt, that the Christ will come’ (John 7:42)? Thus, while none called Him the son of Abraham, all referred to Him as the son of David, due to David’s prominence and nobility. All notable kings following David were referred to by his name among both the Jews and indeed, divine tradition. The prophets proclaim David's return, indicating that they refer not to the deceased but to those embodying his virtues. God acknowledges, ‘I will protect this city for the sake of my servant David’ (2 Sam. 19:34); and to Solomon He stated that for David’s sake, He did not tear the kingdom asunder in his lifetime (3 Sam. 11:34). This man's glory was immense before God and mankind alike. That is why the evangelist opens the genealogy with the most esteemed figure before turning to the oldest ancestor—Abraham—without the need for further genealogical representation by the Jews. These two figures elicited particular admiration: one famed as a prophet and king, the other as a patriarch and prophet. Yet, you may wonder, how can we conclude that Christ is a descendant of David? If He was born of a virgin, without a husband, and the Evangelist omits a genealogy of the Virgin, how can we ascertain Christ's lineage from David? There are two inquiries here: the absence of a genealogy for the Mother and the inclusion of Joseph, who was not involved in the birth. This might seem unnecessary, while the former seems vital. First, we must establish the lineage of the Virgin. How do we know she descends from David? Listen: God commanded Gabriel to visit the Virgin, betrothed to a man named Joseph, ‘of the house and lineage of David’ (Luke 1:27). What could be clearer than this, that the Virgin belonged to David’s family? Thus, it follows that Joseph was also of the same lineage, for he was bound by law to marry within his own tribe. Moreover, Jacob foretold that Christ would rise from the tribe of Judah, proclaiming, ‘The scepter shall not depart from Judah, nor the ruler's staff from between his feet until tribute comes to him; to him shall be the obedience of the peoples’ (Genesis 49:10). This prophecy indeed reveals Christ’s tie to the tribe of Judah, but not necessarily to David. Were there not other families within Judah’s lineage? Certainly, numerous clans existed; one could be from the tribe of Judah without being of David’s direct line. To clarify this doubt, the evangelist assures us Christ was ‘of the house and lineage of David.’ Should you seek further proof, know this: not only was it discouraged among the Jews to marry outside one’s tribe, it was also forbidden to take a wife from another clan or family. Whether applied to the Virgin or to Joseph, the statement regarding being ‘of the house and lineage of David’ holds true. If Joseph hailed from that lineage and took a wife, it follows he would not have married from a different house but from the same heritage. What if he did break the law? The Evangelist precludes this objection by affirming Joseph’s righteousness, ensuring you know he wouldn’t contravene the law. His meekness and innocence were further evidenced by his refusal to punish the Virgin even in suspicion; how, then, would he act contrary to the law for mere physical desire? A wise man would not engage in actions against the law without just cause. Therefore, it is evidenced that the Virgin originated from David's line. Now, why did the Evangelist share Joseph's genealogy but not that of the Virgin? The tradition among the Jews does not allow for genealogies through women. To abide by this tradition and to reveal the Virgin's background, the Evangelist wisely shared Joseph’s lineage. Had he given the Virgin's genealogy, it would have been seen as a deviation from practice, while omitting Joseph would have deprived us of knowledge regarding her ancestry. Thus, to clarify who Mary was and her origin, the evangelist included Joseph's ancestry, demonstrating he too was of David’s house. With this proof established, it follows that the Virgin shared the same heritage, as this just man would not have taken a wife from another family. We could also propose a deeper and more enigmatic rationale for not mentioning the Virgin’s genealogy, but now is not the time for such exploration, as we have already addressed considerable content. Therefore, let us consciously recall the points discussed: why David is first acknowledged, why the evangelist termed his work a genealogy, why he appended ‘Jesus Christ,’ in which aspects the birth of Christ aligns with ours, and on what basis Mary's lineage from David is substantiated, why Joseph's genealogy is included, and why the Virgin’s is omitted. Retaining this will cultivate a zeal in us for further understanding; neglecting such detail may diminish our eagerness for deeper insights. A diligent farmer values his seeds, ensuring they flourish rather than perishing in unstable soil. Thus, I urge you to study the truths presented here. Such diligent engagement offers profound and salvific benefit to the soul. By honoring such pursuits, we may please God, and our discussions, fortified by spiritual teachings, will remain free from reproach, slander, and unholy speech. We wield immense power against the forces of darkness when we embody the grace of God through our speech, attaining clarity and discernment in our spirits. God has granted us eyes, mouth, and ears to serve Him, so we may honor Him with our speech, undertake righteous deeds, and offer continual praise and thanksgiving to purify our conscience. Just as a body thrives in clean air, so too does a soul flourish when nourished by spiritual diligence. Have you noticed how eyes, when exposed continually to smoke, weep, while they are revitalized amidst fresh air, meadows, and springs? The same holds true for the soul's vision. If it is nurtured within the meadows of spiritual truths, it remains pure and insightful, yet if immersed in worldly burdens and anxieties, it grinds down, shedding tears both now and in eternity. Truly, the toil of man is akin to smoke, which is why one psalmist states, ‘My days vanish like smoke’ (Psalm 101:4). However, the prophet originally aimed to express only the fleeting and unstable nature of human existence; I assert we should perceive this more broadly as a testament to the futility of life. Indeed, nothing stifles and distresses the soul's eye more than the clamor of earthly distractions and restless desires; these represent the smoke previously mentioned. Just as damp wood produces heavy smoke, the tumult of worldly passion saturates an already weary soul with darkness. Therefore, it is imperative for us to seek the gentle rain of the Spirit and the fresh breath of the Holy Spirit, as they dispel these shadows and revive our minds. It is impossible for one ensnared by such burdens to ascend to heavenly realms. We must be equipped to make this journey, or rather, it requires the wings of the Spirit. If we require both a lightened spirit and the grace of the Spirit to rise to this elevation, and we lack these virtues, burdened instead by heaviness that leads to despair, how can we expect to ascend? If one were to weigh our utterances, they would likely discover a mere fraction of spiritual words amid a vast expanse of worldly chatter. Isn’t it lamentable, even absurd, that we utilize a servant for everyday necessities while we misuse our own tongues to speak frivolously or harmfully? If our conversations held true significance, they would naturally be pleasing to God. Yet we often speak what the enemy inspires—mocking humor, curses, insults, lies, and breaking oaths, or engaging in trivial gossip irrelevant to our lives. How many among you can recite even a single psalm or verse from Holy Scripture? Not one! This is not only astonishing but disheartening, for while you show such indifference toward spiritual matters, you eagerly and adeptly engage in worldly entertainment and trivialities. If asked about the songs of folly or lasciviousness, many could recite them with ease and delight. How shall they justify such behavior? They often assert that they are not ascetics but ordinary people with families and responsibilities. Yet, it is precisely this reasoning that leads you to believe the Scriptures are reserved for those in monastic life, while you, in need of healing, should seek them even more fervently. He who dwells in this world and daily endures fresh wounds should find special value in such divine wisdom. Thus, to dismiss the reading of Scripture is more perilous than never engaging with it. Paul reminds us that all that has been recorded is for our instruction (1 Cor. 10:11). And those who refrain from taking up the gospel with unclean hands ought to comprehend the immense significance of its contents. What a tragedy when you subject yourself to the calamity God foretells, neglecting the enrichment of your soul! Words can either corrupt or heal; they can ignite anger or calm the spirit; a shameful word can incite lust, while an uplifting one fosters purity. If mere speech possesses such transformative power, how much more should we treasure the Sacred Scriptures? If mere exhortations can be powerful, how much greater the strength of those imbued with the Holy Spirit? A declaration from Scripture can soften the most hardened heart, rendering it receptive to excellence. This was evident even in Paul’s ministry; upon learning of the Corinthians’ pride, he humbled them and inspired deeper humility within them. They had taken pride in the very things they should have recognized as shameful. But observe the change in them when they received this letter. The teacher himself testified to their transformation, stating, ‘For see what earnestness this godly grief has produced in you, what eagerness to clear yourselves, what indignation, what fear, what longing, what zeal, what punishment!’ (2 Cor. 7:11). Through this word, we can guide our servants, our children, our spouses, and our friends; it can even turn adversaries into allies. This is how virtuous individuals have reached perfection, including David, who upon heeding the truth after his sin displayed a beautiful model of repentance (2 Sam. 12:13). The apostles, through the power of the word, became the pillars of the early church, transforming the world. Yet you may ask, what value is there in mere listening if one does not act? Significant benefits arise from listening alone; at the very least, one may recognize their failings and, eventually, commit to change. After all, who will cease to sin if they are unaware of their transgressions? Therefore, let us not neglect the teachings contained in Holy Scripture. The enemy seeks to blind our eyes to the treasures within, preventing us from reaping their rewards. He fears that our listening will lead to true transformation and growth; hence, he presents the idea that mere hearing is not enough. By understanding this sinister plot, we must remain vigilant, equipping ourselves with the weapons of God’s word to avoid being taken captive and to triumph over him, ultimately receiving the eternal blessings bestowed through the grace and mercy of our Lord Jesus Christ, to whom belongs the glory and dominion forever. Amen."},{"author-name":"Anonymous Commentary (Opus Imperfectum)","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":4,"exegesis-text":"The text serves as a reservoir of divine favor. Just as a wealthy individual's treasury will satisfy each person's desires, so too does this text fulfill the needs of every individual soul. When we consider the meaning of Matthew's words: ‘The genealogy of Jesus Christ, the Son of David, the Son of Abraham,’ we remember the prophecy of Isaiah: ‘And His generation who shall explain His lineage?’ (Isaiah 53:8). Isaiah asserts that the divine lineage of Christ is beyond comprehension, while Matthew presents His physical lineage.\\n\\nMatthew refers not to ‘Jesus Christ, the Son of God,’ but instead identifies Him as the Son of David and the Son of Abraham. Yet, why does John begin his Gospel with an emphasis on Christ’s divine essence, declaring, ‘In the beginning was the Word, and the Word was with God’ (John 1:1)? This is because John, writing in exile among the Gentiles, composed his Gospel in Greek to cater to a people unfamiliar with the concept of God having a Son or the nature of His incarnation. Consequently, it was vital to first reveal to the Gentiles the profound mystery of His becoming flesh, as they were unaware of His identity. Thus, it was necessary to convey that the Son of God is truly God before explaining His incarnation, as further stated, ‘And the Word became flesh, and dwelt among us’ (John 1:14). Matthew, however, crafted his Gospel in Hebrew for the Jewish audience, aiming to strengthen their faith through its reading. The Jews were already familiar with the concept of the Son of God and His nature. For them, it was essential to elucidate the character of His divinity, which they understood well. \\n\\nBut why does Matthew prioritize the mention of David, despite Abraham’s precedence in history? The simplest explanation is that the Evangelist sought to trace the Lord's genealogy from Abraham. If he had stated first that the Lord was the Son of Abraham, followed by the Son of David, he would have had to reference Abraham again, creating redundancy. Alternatively, we may consider that the honor of kingship surpasses that of lineage. Therefore, although Abraham might have the upper hand in terms of chronology, David holds the superiority in regal status."},{"author-name":"Hilarius of Poitiers","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88cb92f12b3278598f946_Hilarius%20of%20Poitiers.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"Matthew illustrated Christ's royal lineage, while Luke highlighted His priestly lineage; each of them, one through the first and the other through the second list, established the Lord's connection to the royal and priestly tribes respectively. The relationship between these two tribes is accurately depicted, as it traces back to the union of David and is supported by the genealogy running from Salathiel to Zerubbabel. Matthew focuses on the Lord's paternal descent from Judah, while Luke emphasizes His descent through Nathan from Levi; each, in their own style, reveals the splendor of our Lord Jesus Christ, the eternal King and Priest, a glory also shown through His earthly lineage from these two families. The lineage through Joseph, rather than Mary, is of little consequence, for they belong to the same tribe linked by familial ties. Both Matthew and Luke affirm this by listing the ancestors according to their affiliation with one nation, rather than strictly by family, as the tribe, stemming from one individual, exists within a family united by a consistent line of succession. It is essential that Christ be recognized as the Son of David and Abraham, which is why the Gospel begins with: The genealogy of Jesus Christ, Son of David, Son of Abraham; the precise rank any individual holds in this genealogy is of no significance, since it is evident that the holy family has a common root. Thus, if Joseph and Mary are both from the same tribe, when the evangelist indicates that Joseph descends from Abraham, it follows that Mary also shares that ancestry. This principle is upheld in the law: if a family head dies without heirs, the eldest brother in the family is obligated to marry his widow and ensure the children belong to the deceased's family, thereby maintaining the order of primogeniture as they are recognized as the fathers of the offspring born thereafter, whether by name or lineage."},{"author-name":"Augustine of Hippo","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88950a5c988a4fc06c7ae_Augustine%20of%20Hippo.png","category":"Holy Fathers and Teachers","century":5,"exegesis-text":"Some individuals are perplexed because Matthew outlines a lineage descending from David to Joseph, while Luke presents a genealogy ascending from Joseph to David. It is completely feasible that Joseph had two fathers: one biological and one legally recognized through adoption. The ancient tradition of adoption among this chosen people suggests that they often took on sons whom they did not naturally conceive. For instance, Pharaoh's daughter was not of Israelite descent yet adopted Moses; similarly, Jacob adopted his grandchildren, who were born to Joseph, in a clear declaration: “And now thy two sons, which were born unto thee before I came unto thee, they are mine; Ephraim and Manasseh shall be mine; and thy children which shall be born of thee after them shall be thine” (Genesis 48:5-6). Consequently, this resulted in the formation of twelve tribes of Israel, excluding the tribe of Levi that served in the Tabernacle, thus totaling thirteen tribes despite Jacob having twelve sons. From this, it is evident that Luke recorded the father of Joseph, not by birth, but by legal adoption, tracing his lineage to David."},{"author-name":"Chromatius of Aquileia","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88a3df6d7a747a33b4f4a_Chromatius%20of%20Aquileia.png","category":"Holy Fathers and Teachers","century":5,"exegesis-text":"St. Matthew initiated his Gospel with this prologue: The Book of the genealogy of Jesus Christ, the son of David, the son of Abraham. Abraham fathered Isaac, and Isaac fathered Jacob, continuing through the generations. As previously noted, Matthew recounts the earthly birth of the Lord, tracing the lineage from Abraham and identifying the line of Judah until arriving at Joseph and Mary. It is important to examine why the Evangelist, starting the ancestral list with Abraham and detailing each name sequentially, referred to Christ our Lord specifically as the son of David and the son of Abraham, with the declaration: The book of the genealogy of Jesus Christ, the son of David, the son of Abraham. We can ascertain that the evangelists had a purpose in this ordering. Both Abraham and David, through God’s promises and the dignity of their lineage, become notable ancestors according to the flesh. Indeed, God promised Abraham, the patriarch who became the leader of the Jewish nation through circumcision, that through his seed all nations would receive blessing, referring to Christ, who assumed human form from Abraham's lineage, as the apostle conveyed to the Galatians: to Abraham were given the promises, and to his seed (Galatians 3:16). He did not say, ‘and to the seed,’ implying many, but rather, ‘and to thy seed,’ which is Christ. Thus, just as Abraham is the foremost patriarch of the Jewish people through physical circumcision, David stands as the first among them due to his royal honor, for God assured him that an eternal king would be born from his descendants, the Lord Jesus. David was the inaugural king of the tribe of Judah, from whom the Son of God took on flesh. Consequently, Matthew rightly identified our Lord Christ as the son of David and Abraham, given that both Joseph and Mary are of the royal line, tracing back from David, who came from Abraham, the father of nations through faith, and the first in the Jewish race according to the flesh."},{"author-name":"Euthymios Zigabenos","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":11,"exegesis-text":"In this context, John Chrysostom refers to \\"genesij\\" as meaning birth, which broadly encompasses that concept. Some interpretations suggest that just as Christ was miraculously born of the Virgin, renewing the notion of birth, the Evangelist also revitalizes the term by referring to it as kinship. The name Jesus, originating from Hebrew, translates to Saviour—\\"He that shall save his people from their sins\\" (Matthew 1:21), as stated by the angel. To avoid any confusion regarding the name Jesus, since there is also another Jesus mentioned, the Evangelist specifies \\"Jesus Christ\\" to clearly differentiate Him from that figure. \\n\\nQuestions may arise regarding whether this text focuses solely on the birth of Jesus Christ or encapsulates His entire life and ministry. This uncertainty is countered by the acknowledgment that His birth is essential to the foundation of all that follows it—our salvation's beginning and root. The incarnation of God as man astounds us, surpassing all hopes and expectations; from this pivotal moment, everything else unfolds effortlessly. Thus, the entirety of this work is referred to as the book of descent. Similarly, Moses titled his first work the book of the creation of heaven and earth (Gen. 2:4), even though it covers a broader scope, including all living beings.\\n\\nMoreover, because Christ entered the world both miraculously, without seed, and physically, being born of the Virgin and nurtured, the Evangelist refers to kinship (Mt. 1:1) to signify the miraculous aspect while later stating: \\"The nativity of Jesus Christ was as follows\\" (Mt. 1:18) to highlight the natural. Some argue that the genesis of Jesus pertains to His coming into the world and how He manifested. The Evangelist identifies Christ as the son of David and as the descendant of Abraham, leading the audience to recall the divine promises made to them. God had assured Abraham and David that Christ would descend from their lineage; since the audience were Jews, they were familiar with these promises.\\n\\nMatthew prioritizes David because he was prominently revered as a notable prophet and glorious king, having died not long before. Conversely, although Abraham is honored as a patriarch, his legacy isn't as immediate due to his long-ago passing. Both were recipients of God’s promises; however, David, being more contemporary, kept the anticipation for the Messiah alive. Thus, many inquired, \\"Is not the Christ coming from the seed of David, and from Bethlehem, where David was?\\" (John 7:42). Consequently, He was predominantly recognized as the son of David rather than the son of Abraham. Matthew, therefore, commences with the recognized figure and connects it to the ancient, starting his genealogy from Abraham and leading down to Christ. \\n\\nSince Matthew addressed those of the circumcision, he refrains from tracing the genealogy further back than Abraham, focusing instead on Christ's lineage from both Abraham and David according to the promises made to them. This knowledge provided immense comfort to the believing Jews, who fervently anticipated the Messiah's emergence from Abraham and David's lines. Luke, addressing Theophilus and all believers, presents a comprehensive genealogy that begins with Christ and ascends to Adam, illustrating the generations between the new Adam and the old, as well as the reign of sin over many generations. \\n\\nThis different focus necessitates varied methods of proof. Matthew, compelled to mention Abraham, traces the lineage down to Christ, while Luke, who doesn't need to reference Abraham, starts from Christ and ascends—a customary practice among the Jews—to compile the genealogy."},{"author-name":"Theophylact of Bulgaria","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c8989296bafed9104677d7_Theophylact%20of%20Bulgaria.png","category":"Holy Fathers and Teachers","century":11,"exegesis-text":"Why did St. Matthew choose not to use the terms 'the vision' or 'the word' as the prophets did, who wrote things like 'The vision which Isaiah saw' (Isaiah 1:1) and 'The word which was to Isaiah' (Isaiah 2:1)? Would you like to understand the reason behind this? The prophets addressed the stubborn and disobedient, thus identifying their messages as divine visions and the words of God, intended to inspire reverence and discourage contempt among the people. However, Matthew was speaking to those who were faithful, well-intentioned, and obedient, which is why he refrained from using the prophetic language.\\n\\nFurthermore, the prophets perceived their revelations with their minds, seeing them through the Holy Spirit, which is why they referred to them as visions. In contrast, Matthew's encounter with Christ was not merely intellectual; he dwelled morally in His presence and heard Him audibly, witnessing Him in the flesh. Therefore, he did not refer to his experience as ‘the vision I saw’ or ‘the contemplation,’ but rather called it ‘the Book of Kindred.’\\n\\nThe name 'Jesus' has its roots in Hebrew, translating to 'Savior,' reflecting the Hebrew term ‘yao’ which signifies salvation. Kings and high priests were designated as Christ (with 'Christ' in Greek meaning 'anointed'), as they were anointed with holy oil poured from a horn upon their heads. The Lord is recognized as Christ both in His role as King, triumphing over sin, and as High Priest, offering Himself as a sacrifice for humanity. He was anointed not just with any oil, but with the true oil of the Holy Spirit, and is anointed above all others since no one else possessed the Spirit like Him. \\n\\nWhile the grace of the Holy Spirit acted within the saints, in Christ it was not merely the grace that performed miracles, but Christ Himself, alongside the Spirit who is united with Him. When Matthew proclaimed 'Jesus,' he further clarified by adding 'Son of David' to ensure there was no confusion with another notable Jesus, the leader of the Jewish people after Moses, who was known as the son of Naveen rather than David. This individual lived many generations earlier than David and belonged to a different tribe.\\n\\nWhy does Matthew mention David before Abraham? Because David was a more renowned figure; he lived after Abraham and was a magnificent king. Among the kings, he was the first to find favor with God and had received the divine promise that Christ would arise from his lineage, which is why all referred to Christ as the Son of David. Just as David reigned in place of Saul, who was rejected and despised by God, so too did Christ come in the flesh to reign over us after Adam forfeited his regal authority over all creation and dominion over demons."},{"author-name":"Michail (Lusin)","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c89550c567e172d15b3055_Michail%20(Lusin).png","category":"Christian Authors","century":19,"exegesis-text":"Genealogy refers to the lineage of ancestors either in a descending order, as seen in the Gospel of Matthew, or in an ascending order, as found in the Gospel of Luke (Luke 3:23 ff.). It was common practice among Eastern writers, particularly Jewish authors, to outline the family lineage when narrating the life of notable figures, which is clearly illustrated in the writings of Moses, as well as in the books of Ruth, Kings, and Chronicles. The Evangelist Matthew, in presenting the Lord’s genealogy, undoubtedly aimed to highlight Jesus Christ's lineage from those who were promised the Messiah’s emergence long ago, as made clear by the Evangelist’s subsequent remarks. Located at the opening of the first Gospel, this genealogy serves as a meaningful bridge between the Old Testament and the New Testament.\\n\\nJesus, derived from the Greek Yeshua (from Jehoshua), translates to God the Saviour or simply Saviour, a common name among the Jewish community. In this context, it carries particular significance, reflecting the fulfillment of His mission to redeem humanity (cf. note on Matt. 1:21). The term Christ, originating in Greek and meaning 'the anointed one,' parallels the Hebrew term Mashiach, or Messiah. This is why Jesus is referred to either as Christ or Messiah, both holding the same essence (cf. Jn. 1:41; Jn. 4:25). In Jewish tradition, kings, high priests, and at times, prophets were anointed with oil, which is why they were called the anointed (Mashiach - Lev. 4:3, 5, 16; Lev. 5:15; Ps. 104:15; 1 Sam. 24:7, 11; Ps. 2:2; Is. 45:1; cf. Dan. 9:25-26; 2 Sam. 19:16). Anointing signified the consecration of individuals chosen for God's distinct service. It served as an external symbol of the divine gifts bestowed upon the one anointed. Hence, the name of Christ - the Messiah - the Anointed One, is primarily attributed to the Lord Jesus, who serves as king, high priest, and prophet, endowed with the Spirit’s gifts in abundance (John 3:34; Psalm 44:8).\\n\\nThe term Son of David carries various meanings in Jewish tradition: it can denote a biological son (cf. Matt. 1:21, etc.), an adopted person (Acts 7:21; Heb. 11:24), or simply any descendant (Luke 19:9; Acts 2:17, etc.). In this instance, it refers to someone from the lineage of David. It was especially significant for the Evangelist, who originally wrote for Jewish believers, to assert that Jesus is a descendant of David. According to the covenant made with this king-prophet (2 Sam. 7:4 ff.; 1 Chron. 17:11 ff.; Ps. 88:4 ff.; Is. 11:1 ff.), the Messiah was prophesied to come from David's lineage. This expectation was deeply ingrained in the Jewish faith, making it essential to demonstrate that Jesus belonged to David’s line (cf. Jer. 23:5; Ps. 131:10, 11; Acts 13:23; Jn. 7:42).\\n\\nAdditionally, before David, God promised Abraham, the patriarch of the Jewish people, that the Messiah (Christ) the Saviour would arise from his descendants (Gen. 12:3; Gen. 21:12; cf. Heb. 11:11-12; Gal. 3:16). Thus, the Evangelist aimed to establish that Jesus, who was born in humility as the son of Mary and her betrothed Joseph, was indeed a descendant of both Abraham, the father of believers, and David, the foremost king of the Jews. One might wonder why the Evangelist does not first refer to Him as the son of Abraham before identifying Him as the son of David. The reason lies in the prominence David held among the Jews, both for his renowned deeds and the recency of his reign compared to Abraham, who had died much earlier. Despite both figures receiving promises from God, the one made to Abraham was less frequently emphasized, whereas the promise related to David was often reiterated (cf. Jn. 7:42). Consequently, while no one referred to Christ as the son of Abraham, He was consistently called the son of David. Therefore, the Evangelist began with David, acknowledging his fame, before mentioning Abraham as the ancestor. Given that he addressed a Jewish audience, the Evangelist deemed it unnecessary to initiate the genealogy with the most ancient lineage."},{"author-name":"Abbot Panteleimon about the Trinity","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":19,"exegesis-text":"The esteemed prophet Isaiah, herald of the Old Testament, contemplates with reverence the sufferings of the anticipated Christ and wonders: Who is this Savior destined to come into the world? From where does He arrive, and to what end does He descend? In acknowledging His divine majesty, the prophet proclaims, \\"But who will explain His race?\\" (Isaiah 53:8). How can we, who originate from the dust, comprehend His eternal generation from God the Father? This mystery eludes not only human understanding but also that of heavenly beings. And lo, this God—unapproachable, ineffable, incomprehensible, and consubstantial with the Father—came to dwell among us and embraced birth from a woman, claiming David and Abraham as His forebears. The eternal divine took on human form, becoming in all respects, save for sin, akin to humanity. The Apostle Matthew, the first evangelist of the New Testament, reveals in his Gospel that this text is the BIRTH of JESUS CHRIST, a record that accounts for His earthly ancestry, encompassing the entirety of the life and actions of the promised Messiah—the SON OF DAVID, the SON OF ABRAHAM. Just as the ancient historian Moses begins the tale of fallen humanity with the words, \\"This is the genealogy of Adam\\" (Gen. 5:1), so Matthew commences the narrative of mankind's restoration by stating, \\"The genealogy of Jesus Christ.\\" The first man brought chaos, but behold, a new man, a new Adam, the Lord from heaven (1 Cor. 15:47)—the Head of a renewed humanity born of the Spirit, forming a holy nation. The past has passed away; behold, everything has become new. How wondrous for the earthbound to dwell on this single title—The Genealogy of Jesus Christ! To whom does this genealogy refer, Apostle of Christ? Who is linked to whom? God, the Creator of the universe, truly joined Himself to our flesh and blood, willingly acknowledging men like us as His ancestors and us as His family. Is this not a source of great joy? Is this not the Gospel? This joyful proclamation was particularly uplifting for the faithful Jews who understood that God had promised David and Abraham that Christ the Redeemer would be born from their lineage. Thus, Matthew, writing for the believing Jews, emphasizes at the outset that these promises were fulfilled in Jesus Christ: He is the Son of David, the Son of Abraham, the Son of the eternal Father, the radiance of His glory, and the exact representation of His being (Heb. 1:3). He humbly accepted the title Son of Man, the offspring of David, so that you, O man, might become a son of God; He unreservedly called the servant His father, that your Father might become your Master. The Son of God is also the son of David and Abraham; do not waver in believing that you, too, O son of Adam, can be a son of God. \\"He is God, that He might have the power to bear human frailties upon Himself; He is man, partaking of our flesh and blood (Heb. 2:14), in order that He might grant mankind the gift of Divine nature\\" (St. Philaret, Metropolitan of Moscow). An earthly king may disguise himself as a soldier to evade his foe’s attention; similarly, the Heavenly King assumed the form of a servant to ensure the enemy, the devil, would not flee from the battle. He came to deliver us—this is why He is named Jesus, which signifies Savior. He was King, for He reigned over sin's destruction; He was a High Priest, for He offered Himself as atonement for our transgressions. In the Old Testament, both kings and priests were anointed with sacred oil, thus being referred to as Christs; our Lord was anointed with the true oil, the Holy Spirit, and hence is called Christ, meaning the Anointed One in Greek. However, since Abraham lived many centuries prior to David, one may wonder why the Evangelist first identifies Jesus Christ as the Son of David, and then as the Son of Abraham. This is because David was particularly revered among the Jews for his royal accomplishments. Living a millennium after Abraham, David was often regarded as the fulfillment of God's promise that Christ would arise from his lineage, which was a common sentiment among the Jewish populace. While the promise to Abraham extended to all tribes of the Jewish nation, the promise made to David was specifically tied to the Tribe of Judah and the lineage of David from which the awaited Savior was anticipated. David was the first king to find favor with God and the first to have the promise that Christ would come from his progeny; furthermore, David himself prefigured Christ: just as David reigned in the place of Saul, who had been rejected by God, so Christ reigned over us when Adam forfeited the dominion granted to him over all creation and the demonic forces. David claimed that God had sworn to place him upon the throne from the fruit of his own body. Consequently, while the title Son of Abraham was not prevalent, all addressed Him as the Son of David. The Scriptures affirm that Christ would emerge from David’s lineage, and from Bethlehem, the site of David's origin (John 7:42). The Jewish believers cherished calling Him the Son of David: \\"Have mercy on us, Jesus, Son of David!\\" and \\"Hosanna to the Son of David!\\" (Matt. 9:27, Matt. 21:9). Both David and Abraham were magnificent figures: David, a prophet and king; Abraham, a patriarch and prophet. Nevertheless, Christ was born of a Virgin without a man’s involvement, and the Evangelist does not provide a genealogy for the Blessed Virgin. How then can we be certain that Christ descended from David? It is proclaimed that the Blessed Virgin was indeed of David's line and tribe. God instructed the Archangel Gabriel to approach the Virgin betrothed to Joseph, of David’s household (Luke 1:27). Joseph’s genealogy confirms his descent from David. According to Jewish law, it was forbidden to take a wife from another tribe or another family within the same tribe. The just Joseph, as the Evangelist Matthew characterizes him, certainly had no reason nor desire to contravene such an essential law. The Evangelist presents Joseph's genealogy rather than Mary's because the Jews did not document genealogies through maternal lines. Had the Evangelist introduced the Virgin's genealogy, his Jewish audience would have deemed it a novel approach; conversely, neglecting Joseph's lineage would leave the Virgin's ancestry unknown. Additionally, as noted by St. John Chrysostom concerning \\"miraculous and renowned individuals,\\" the Evangelist aimed not to disclose the mystery of Christ’s virgin birth so early in the Gospel, to avoid deterring the unbelieving Jews from engaging with the sacred text. If, despite numerous miracles, the skeptics referred to Jesus as the son of Joseph, how could they accept His virgin birth without any knowledge of His miraculous works? The righteous Joseph himself received divine revelation and prophetic testimony to solidify his faith. Meanwhile, the pure Virgin, Christ's Mother, refrained from revealing this sacred secret prematurely, saying to her divine Son, \\"Behold, your father and I have sought you with great sorrow\\" (Luke 2:48)."},{"author-name":"Ivanov A.V.","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88db13197efab881aa332_Ivanov%20A.V..png","category":"Christian Authors","century":19,"exegesis-text":"In initiating his account of Christ's incarnation, St. Matthew first addresses His lineage tracing back to Abraham and David. According to Blessed Theophylact, Archbishop of Bulgaria, who comments in the Preface to Matthew, this detail is significant for the Jewish audience, as it provides them assurance that Christ is indeed from David. The holy Evangelist introduces his narrative by stating, \\"The book of the genealogy of Jesus Christ, the son of David, the son of Abraham,\\" outlining this lineage from Abraham and David through to Joseph, Mary’s spouse, reinforcing both the identity of Jesus as the promised Messiah and the fulfillment of God's covenants with their ancestors (Genesis 12:3; Genesis 22:18; 2 Samuel 7:12-16). It is important to recognize that Matthew refers to his Gospel as the Genealogy, a term that resonates deeply within the Jewish tradition, serving to evoke the Book of Genesis (Β? βλος γεν? σεως - Gen. 2:4), which forms the foundation of the Law and Scripture, making it an appropriate title for the first book of the New Testament. Just as Genesis recounts the creation of humanity, this Gospel narrates the advent of Jesus and the renewal of all people. In this way, Matthew, presenting his message in a Jewish context and referring to his work as the Genealogy, aims to draw a connection to Genesis, almost seeking to establish his writing as a new beginning for his readers."},{"author-name":"Bogoslovski M.I.","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c889e63432c6dd413681d2_Bogoslovski%20M.I..png","category":"Christian Authors","century":19,"exegesis-text":"The genealogies of our Lord presented in the Gospels of Matthew and Luke highlight the preparation of humanity for the arrival of the Redeemer, illustrating the deep connection between the Old and New Testaments. This preparation occurred in two parallel manners: for the Jewish people, it was a direct positive approach through Divine revelations (Romans 9:4), while for the Gentiles, it was a more indirect path that led them to recognize their spiritual inadequacy and search for higher assistance, enabling them to seek the One who is near to all of us (Acts 17:27). The genealogies in the Gospels reflect this intent. For instance, Matthew’s genealogy begins with Abraham and David, significant figures for the Jewish heritage (Genesis 22; 2 Samuel 7:12-13), which indicates a recap of God’s promises and the history of the chosen people in receiving the Messiah. As St. Matthew outlines the lineage of Jesus, he does so within divinely determined boundaries, emphasizing the fulfillment of the promised Redeemer from the line of Abraham and David. Chrysostom notes that since his audience was predominantly Jewish, he saw no need to trace further back to the earliest families. \\n\\nContrastingly, Luke’s genealogy, while also tracing through Abraham and David, ascends to Adam, the progenitor of all humanity. No other genealogy in history reaches back so extensively as that of Jesus Christ documented in Luke. Since St. Luke authored his Gospel for Gentile Christians (Greeks), who viewed humanity’s origins as shrouded in confusion and myth, he presents an accurate account of Jesus’ lineage alongside the account of His miraculous birth (detailed in chapters 1 and 2). This not only aims to dispel the absurd notions of primitive origins but also emphasizes that salvation, as foretold in God’s promise in Paradise (Genesis 3:15), is available to all mankind, not just the Jews. Reflecting on the genealogy of Christ, we see the truth of Paul’s reassurance to those who were Gentiles: they have been grafted into this remarkable olive tree, partaking of its root and richness (Romans 11:17). \\n\\nMatthew’s choice to position the genealogy at the outset of his Gospel aligns with the Jewish tradition of valuing genealogical records, prominently tracing their lineage back to Abraham (Matthew 3:9; John 8:33). The reliability of these genealogies is supported by meticulous records maintained by the Jews in public and private archives before the fall of Jerusalem, coupled with references from early Christian and other historical writers recognizing these genealogies as authentic rather than fabricated. \\n\\nMaintaining genealogies was not exclusive to the Jews; however, their significance was amplified in Jewish culture, with rigorous scrutiny and validation of these records tied closely to both their social and spiritual identity (Leviticus 25). The belief that the Messiah should emerge from their lineage and established tribe spurred diligent consultations of genealogical records. Upon departing Egypt, they conducted a census; during their Babylonian exile, similar practices were observed to confirm tribal affiliations. The Scriptures, particularly the books of Numbers, Kings, Chronicles, Ezra, and even Ruth, are filled with such accounts.\\n\\nThe meticulous efforts of the Jews to maintain their genealogical integrity post-exile can be observed in Ezra 2 and Nehemiah 7:64-65. Furthermore, the census authorized by Augustus around the time of Christ's birth, during which Joseph and Mary traveled to Bethlehem, underscores the societal importance of lineage, as they carried their historical records to affirm their descent from David. These elements challenge any opposition to the Gospel genealogies, revealing a lack of understanding of the Jewish social fabric at that time. \\n\\nSome adversaries have pointed to the account of Julius Africanus regarding King Herod, who, out of envy, allegedly sought to obliterate the genealogical records of prominent families. However, Africanus also noted that, despite this order, certain families, including those related to the Savior, retained their genealogical records. Moreover, Josephus Flavius, a contemporary historian, did not report any destruction of these records, instead affirming their existence during his lifetime. Admittedly, during Africanus' period, many Jewish families lacked complete genealogical documentation, but this arose primarily from the turmoil of the Jewish state and dispersion, rather than from Herod's decree.\\n\\nAnother assurance of the authenticity of the Gospel genealogies is the clear references made by early Christian and non-Christian writers. Among early Christian authors, figures like St. Ignatius and St. Justin are notable. Even heretical groups noted the genealogy of Jesus Christ, as attested by St. Epiphanius, who mentioned figures like Kerinthus and Carpocrates, and others such as Cleobulus and Hermogenes, who were not associated with those heresies. Notably, the pagan Celsus also acknowledged Jesus Christ’s connection to a royal Jewish lineage and was aware of His genealogy.\\n\\nAfter establishing a general understanding of the genealogies of Jesus Christ in Matthew and Luke, we will now focus on specific details. Matthew's genealogy is divided into three segments: from Abraham to David (1:2-6), from David to the Babylonian exile (1:7-11), and from the Babylonian exile to Christ (1:12-16), with the opening verse serving as an introduction and the final verse as a conclusion. The title introduces the genealogy claiming, “The Book of the Kindred of Jesus Christ, Son of David, Son of Abraham.” Some interpret this as a summary of the entire Gospel’s content, and while this perspective holds merit, it is more fitting to view it as a record of Jesus' earthly lineage.\\n\\nThe term “book” signifies a record, as seen in Paul’s usage (Philippians 4:3). The Hebrew name for Jesus is Yeshua, meaning 'God the Savior', which reflects His role in the salvation of humanity (Matthew 1:21). The title Christ, derived from the Greek meaning 'anointed', corresponds to the Hebrew term Messiah, asserting that Jesus is the Anointed One sent for our salvation. St. Irenaeus mentions that the title encompasses both the Anointed and the anointing itself, with the Spirit as the agent of this anointing, as indicated in Isaiah, “The Spirit of the Lord is upon Me, because He has anointed Me” (Isaiah 61:1).\\n\\nThe identification of Jesus as \\"Son of David, Son of Abraham\\" is crucial, as His lineage is paramount in affirming His Messianic identity to the Jewish audience. Despite Jesus’ numerous miraculous signs and profound teachings that garnered awe, any doubt regarding His descent from David could hinder faith in Him as the Messiah (John 7:41-42, 52). Thus, whenever His Messianic credentials were invoked, the initial inquiry among Jews was regarding His ancestry. The apostles also emphasized His Davidic lineage in their teachings to foster belief in Him as the Messiah (Acts 2:22-30; Romans 1:3; 2 Timothy 2:8; Revelation 22:16). \\n\\nMatthew, intending to demonstrate to Jewish readers the messianic stature of Jesus, begins with the proclamation that Jesus is the Messiah, affirming His descent from David and Abraham, aligning with God's promises spanning throughout biblical history. This introduction leads into the genealogy itself."},{"author-name":"Gladkow B.I.","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88bf0ceef8c96e09a6521_Gladkow%20B.I..png","category":"Christian Authors","century":19,"exegesis-text":"Matthew composed his Gospel specifically for the Jewish audience. Recognizing the necessity for the Jews to establish that Jesus was indeed the genuine Messiah foretold to their ancestors and that he descended from both David and Abraham, he opens his account with the genealogy of Jesus Christ."}]}
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