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Explanation for:
Matthew
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And Salmon begot Booz of Rahab. And Booz begot Obed of Ruth. And Obed begot Jesse.
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{"arr":[{"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":"Salmon, whose name signifies ‘to take a vessel,’ was the father of a son with Rahab. This son was Boaz, whose name translates to ‘in strength’ or ‘strength within him,’ a man who, following God's directives, wed Ruth, as purposed by the Lord. He fathered sons endowed with strength, surpassing others in might. However, these sons sought wives based on the devil's design, lacking spiritual motivation, resulting in the birth of unbelieving children who displayed no valor or strength, save for their propensity for wrongdoing, seemingly as a recompense for their disobedience. The act of giving birth was not a source of joy or comfort for them. Boaz chose to marry a Moabite woman named Ruth. While it may be unnecessary to recount the specifics of these events, as they are well known from Scripture, it is worth noting that Ruth became Boaz’s wife due to her faith. She renounced her own nation, land, and family to embrace Israel, not shunning the plight of her widowed mother-in-law but prioritizing her companion’s people over her own. She rejected the idols of her father’s house and committed herself to the living God, proclaiming to her mother-in-law, ‘Do not urge me to leave you or turn back from you. Where you go, I will go, and where you stay, I will stay; your people will be my people, and your God my God; where you die, I will die, and there I will be buried. May the Lord deal with me, be it ever so severely, if even death separates you and me’ (Ruth 1:16-17). Thus, Boaz, acknowledging her faith, took her as his wife so that from this holy union, a royal lineage could be established."},{"author-name":"Ambrose of Milan","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88871ceef8c96e0998cd0_Ambrose%20of%20Milan.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"The portrayal of Rahab, the harlot (cf. Matt. 1:5, Num. 2:1-21, Num. 6:17-24), is a profound representation of the Church, illustrating that His blood offers universal redemption amid the devastation of the world. She did not shy away from her past affiliations, and the more she embraced her community, the more she was transformed into a pure and unblemished figure (cf. Eph. 5:27), without stain or shame, openly loving, embodying a chaste harlot, a mourning widow, and a fruitful virgin. She is a chaste harlot, for many are drawn to her by love, yet not tainted by sin; as stated, when one unites with a harlot, they become one flesh with her (1 Cor. 6:16). She is a mourning widow (cf. Is. 54:1) as she could not bear children without her spouse, but when her Husband arrived, this nation and multitude came to life; a fruitful virgin, she brought forth this vast community as a result of love, devoid of lust. If we acknowledge that Tamar is included in the genealogy of the Lord due to her mysterious significance, we must assume that Ruth is likewise included for similar reasons. Perhaps the holy apostle had her in mind when he envisioned the future calling of the Gentiles through the gospel: the law is not intended for the righteous, but for the unrighteous (1 Tim. 1:9). How could Ruth, a foreigner, marry a Jew? Why did the evangelist deem this marriage, which the law prohibits (cf. Deut. 7:3), worthy of inclusion in Christ's lineage? Is it not the case that the Lord's lineage adheres to lawful unions? This would appear disgraceful unless we recall the apostle's assertion that the law is not for the righteous but for those outside of it. Although Ruth was a foreign Moabite and the Law of Moses specifically forbade such unions (see Ex. 34:16), excluding Moabites from the assembly - it is stated that Moabites may not enter into the assembly of the Lord until the third and fourth generation, forever (Deut. 23:4) - she was still welcomed into the congregation, having been moral and virtuous (cf. Eph. 5:27) and thus transcending the law. If the law was established for the wicked and sinful, then Ruth, who exceeded the boundaries of the law by joining the congregation, became an Israelite and was honored to be named among the ancestors of the Lord. Chosen through spiritual, not merely familial ties, she stands as an exemplary figure for all of us gathered from the nations to enter the Lord's Church. Let us emulate her! Just as she earned the right to be listed among the chosen people through her conduct, we too should aspire to gain admission to the Lord's Church through our virtuous behavior. In ancient times, during the period of the Judges, a famine struck the Israelites, prompting a man to leave Bethlehem in Judah, where Christ was born, to settle in the fields of Moab with his wife and two sons. The man's name was Elimelech, and his wife's name was Naomi (Ruth 1:1-2). His sons married Moabite women, Orpah and Ruth, and lived there for about ten years before they died... Naomi was then left alone, bereaved of both her sons and her husband (Ruth 1:4-5). Upon learning that God had visited Israel, Naomi decided to return home and urged her daughters-in-law to go back to their families. One agreed, but Ruth insisted on remaining with her mother-in-law. Naomi said to Ruth, ‘Look, your sister-in-law has gone back to her people and to her gods. But Ruth replied, ‘Don't urge me to leave you or turn back from you. Where you go, I will go, and where you stay, I will stay. Your people will be my people, and your God my God. Where you die, I will die, and there I will be buried (Ruth 1:15-17). So, they both traveled to Bethlehem. Recognizing Ruth's goodness, respect for her mother-in-law, love for her deceased spouse, and faithfulness to God, Boaz, the great-grandfather of David, took her as his wife in accordance with the Law of Moses, to preserve the lineage of a deceased relative (cf. Deut. 25:5; Mk. 12:19; Lk. 20:28). It is noteworthy that when she worked in the fields during the harvest, gathering grain, she preserved it for her mother-in-law and did not pursue the younger men (cf. Ruth 2:17, Ruth 3:10), instead following the honorable Boaz. For this reason, she was praised with the words: ‘You are a woman of noble character’ (Ruth 3:11), and again: ‘This last act of kindness is greater than that which you showed earlier’ (Ruth 3:10). The final act of the Church coming together is more significant than the previous ones. We mention it briefly here, as we have explored it in greater detail in the writings On Faith. The distant relative drew Ruth close when the closest kin had rejected her, and Boaz, by marrying her, received the sandal from the closest relative. This was customary: if the nearest relative refused to marry his relative, he removed his shoe and gave it to the other. There exists a mystery in this: the one who takes a foreign woman as his wife obtains the authority to proclaim the gospel. The benediction from the elders affirms that this marriage foreshadows what is to come: ‘May the Lord make the woman who enters your house like Rachel and Leah, who built up the house of Israel; may you have standing in Ephrathah and be famous in Bethlehem; may your family be like that of Perez, whom Tamar bore to Judah, through the offspring the Lord gives you by this young woman’ (Ruth 4:11-12). Therefore, Boaz took Ruth and she became his wife (Ruth 4:13), eventually giving birth to Obed, the father of Jesse and grandfather of David (cf. Ruth 4:17). It is fitting that Matthew, in his Gospel, which calls the Gentiles into the Church, highlights that the Lord, in commencing the gathering of the nations, included foreigners in His earthly lineage, knowing that this lineage would produce the One who unites the nations and that all of us, drawn from the Gentiles, would follow Him, leaving behind our ancestral ties and proclaiming to those who called us to honor the Lord, whether that be Paul or any bishop, ‘Your people are my people, and your God is my God’ (Ruth 1:16). Thus, like Leah and Rachel, Ruth left her people and her father’s household (cf. Ps. 44:11), breaking free from the constraints of the law and joining the Church. And he who rejects the Church has cast off his shoes. It was said to Moses, ‘Take off your sandals; for the place where you are standing is holy ground’ (Ex. 3:5), lest he be regarded as the Bridegroom of the Church. Only the true Bridegroom does not cast off his sandals! This is why John proclaimed, ‘I am not worthy to untie the strap of His sandal’ (Luke 3:16). He too served as a type, contributing to the establishment of the house of Israel. The necessity of referencing this lineage in the Lord’s genealogy reveals an even deeper mystery—the prophecy that Christ would be born from this family in Ephrathah: ‘The Lord will establish you in Ephrathah, and let His name be renowned in Bethlehem’ (Ruth 4:11). What is this power but that which unifies the Gentile nations in Christ? And what name could be greater than that of Bethlehem, the birthplace of the Lord, who took on flesh there? The prophecy affirms, ‘But you, Bethlehem Ephrathah, though you are small among the clans of Judah, out of you will come for me one who will be ruler over Israel’ (Matt. 2:6, cf. Micah 5:2). Hence, the inclusion of these women aligns perfectly with the historical, moral, and sacramental significance of Scripture."},{"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":"Some individuals believe that Rahab refers to the harlot Raab, who sheltered Joshua's spies; through her actions, she not only saved them but also secured her own salvation. Matthew includes her to illustrate that just as she was a harlot, so too was the entire assembly of Gentiles, for they engaged in sinful practices. However, those among the Gentiles who welcomed the messengers of Jesus, namely the apostles, and trusted in their teachings were granted salvation. Ruth, although a foreigner, became united in marriage with Boaz. Likewise, the Gentile church, initially an outsider to the covenants, repudiated her ancestral ties and the worship of idols, turning away from her father, the devil, and became the bride of the Son of God."},{"author-name":"Nicephoros (Theotokis)","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c8958407451968d9c204fb_Nicephoros%20(Theotokis).png","category":"Christian Authors","century":18,"exegesis-text":"The Evangelist references three women: Rahab, Ruth, and Bathsheba, the wife of Uriah. Rahab, the foreigner and harlot, is noted for having welcomed the spies sent to Jericho, and she, along with her family, was spared by the Israelites and integrated into their midst (Ruth 4:21; 1 Chron. 4:21; 1 Chron. 2:11; 2 Sam. 12:24; 2 Sam. 11:43; 2 Sam. 14:31; 2 Sam. 15:8). The Prophet-king David acknowledges her as he exclaims, “I will remember Rahab and Babylon among those who know me” (Ps. 86:4). Ruth, a Moabitess by lineage, renounced her former paganism, homeland, and family ties to embrace faith in the true God, thus aligning herself with the people of Israel. Consequently, she became the wife of Boaz. Bathsheba, on the other hand, symbolizes repentance, as her story reveals that despite David’s transgressions of adultery and murder, he ultimately demonstrated sincere remorse, setting a powerful example for others. By mentioning Rahab and Ruth, the Evangelist illustrates that before God, distinctions such as Jew or Greek, slave or free, male or female (Galatians 3:28) hold no weight; all who approach Him are united as one. Just as Rahab’s faith led to her salvation, Ruth’s abandonment of her father's false beliefs and her trust in God elevated her to the esteemed position of Christ's ancestor. Similarly, the Gentile Church, by welcoming the Apostles and renouncing idolatry, was granted the gift of salvation. Bathsheba's inclusion serves to highlight the transformative nature of repentance, emphasizing that those who genuinely turn from sin are seen not as sinners, but as righteous in the sight of God."},{"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":"Salmon became the father of Boaz through Rahab. It is believed that Rahab was the woman of ill repute who sheltered and safeguarded the spies sent by Joshua to Jericho, and as a result, she was spared from ruin when the Israelites captured that city. The evangelist refers to her to teach us that, just as she was a sinner, so too were the Gentiles indulging in sinful actions. By welcoming the messengers of Joshua, she found salvation; likewise, the Gentiles who welcomed the apostles dispatched by Jesus Christ and placed their faith in Him are granted deliverance (St Theophylact). Boaz fathered Obed with Ruth, another Gentile. She left her homeland and her family to journey with her mother-in-law from Moab to Bethlehem, embracing faith in the one true God, which led her to be esteemed as an ancestor of David and even of Jesus Christ Himself. “In this way, the Gentile church also turned away from idol worship and her father, the devil, binding herself to the only begotten Son of God” (St Theophylact)."},{"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":"Matthew 1:3 indicates that the Old Testament does not reference Raab as the spouse of Salmon and the mother of Boaz. However, as suggested by Chrysostom and other scholars, this is indeed the same Raab who hid and protected the spies, since Naasson, Salmon's father, lived during the time of Moses and Joshua (Num. 2:3, Ruth 4:20)."},{"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":"Rahab, the spouse of Salmon, who was the son of Naasson, became the mother of Boaz. Most scholars commonly identify her with Raab, the prostitute from Jericho mentioned in the book of Joshua (Josh. 2:1; cf. Heb. 11:31); however, some question this connection, particularly on chronological grounds, which seem to complicate her identification. The details of her lineage likely come from the genealogical records of David’s family. Her esteemed status among the Jewish people is confirmed in the New Testament writings (James 2 and Hebrews 11:31). Ruth, the mother of Obed, was a Moabitess by birth, a Gentile, who became Boaz's wife through circumstances dictated by divine providence. \\n\\nBy including these women in the lineage of Jesus Christ, the author aimed to highlight that Christ's honor is not derived from human lineage, but from the grace and compassion of God. This demonstrates that God’s promises remain intact despite human shortcomings and that Christ came not solely for the salvation of a select people, but for all humanity, transcending distinctions of kind, status, and gender. As the apostle states: There is neither Jew nor Greek: there is neither slave nor free: there is neither male nor female: for ye are one in Christ Jesus (Gal. 3:28). This underscores the significance of the women referenced by the Evangelist in the genealogy of Jesus, even though it departs from the customary practices of Eastern writers."},{"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":"Salmon was the father of Boaz through Rahab, as stated in Ruth 4:21 and 1 Chronicles 2:11. Boaz is the father of Obed by Ruth, according to Ruth 4:21. Obed is the father of Jesse, as noted in Ruth 4:22."}]}
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