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Explanation for:
Matthew
1
:
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And Jesse begot David the king. And David the king begot Solomon, of her that had been the wife of Urias.
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{"arr":[{"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":"Matthew chose to outline the genealogy of Christ through Solomon, while Luke opted for Nathan, with the former highlighting the royal aspect of Christ’s ancestry and the latter focusing on the priestly lineage (2 Sam. 8:18, Vetus Latina - ‘the sons of David were priests’). It is important to recognize that neither evangelist is superior in their fidelity to truth; both are aligned in faith and truth. Christ's fleshly descent encompasses both royal and priestly heritage, being a King descended from kings and a Priest descended from priests. The prophecy speaks not solely of His earthly lineage but expresses deeper spiritual truths: the King delights in God's power, receiving divine judgment from the King-father (cf. Ps. 20:1, Ps. 71:2). He is declared a priest eternally, as written, “Thou art a priest forever after the order of Melchisedec” (Ps. 109:4). Both evangelists adhered to this truth: while Matthew highlighted royal descent, Luke emphasized the sanctity of Christ’s divine birth through priests, thereby illuminating His holy origins. \\n\\nLuke’s representation as a calf (see Rev. 4:7) is significant; throughout his writing, he consistently points to the mystery of the priesthood. In defending Tamar and Ruth, there is an acknowledgment of sinners in the family tree of the Lord. To avoid naming these figures, St. Luke arranged the genealogy differently, choosing not to mention Ahab, Jechoniah, or Uriah's wife, to preserve the image of an untainted priestly line. This choice was grounded in a thoughtful rationale, just as St. Matthew had his own just intentions: he proclaimed that the Lord came in the flesh to redeem all sin (1 Pet. 5:8) and maintained that Christ’s acceptance of an imperfect lineage should not diminish the glory of His condescension; indeed, the Church embraces those from sinful backgrounds, reflecting the unashamed nature of Christ's ancestry. \\n\\nMatthew's account emphasizes that the narrative of redemption began with Christ’s ancestry, indicating that a perfect lineage does not guarantee virtue, while cautioning the proud against boasting of nobility and encouraging the humble not to feel shame for their forebears’ faults, instead adorning their heritage with righteousness. The events in the life of King David provide a vital lesson, reminding us that his greatness stemmed from his recognition of humanity. When he married Uriah's wife, he exemplified the necessity of repentance for sin, teaching us that we must not place confidence in our own righteousness. The adversary is formidable, and we cannot prevail without God's grace. \\n\\nWhen we observe the serious transgressions of notable individuals, we recognize that they too faced temptations, reminding us not to depend on our own perceived virtues. David, believing in his righteousness, once stated: “If I repay evil to those who did me evil” (Psalm 7:5), and elsewhere declared, “I said in my prosperity, I will never be shaken” (Psalm 29:7). He faced immediate consequences for his hubris: “Thou hast turned Thy face away from me, and I am troubled” (Psalm 29:8). If even the ruler of God’s own people admits to his pride, how much more should we, the unworthy, guard against such pitfalls? This great man exemplified humility, offering repentance through psalms such as, “O Lord, my heart was not proud, nor were my eyes haughty” (Psalm 130:1). He recognized his fallibility and need for God’s guidance, expressing that humanity is insignificant without divine awareness: “What is man, that Thou art mindful of him, and the son of man, that Thou dost consider him?” (Psalm 143:3). \\n\\nBy condemning pride and embracing humility, David teaches us the importance of humility through the narrative of Uriah's wife. Furthermore, if the famed peacemaker Solomon was born of this woman (see 2 Sam. 12:24, 1 Chron. 22:9), we may discern a profound message in the Church's union with Christ, the true David, following the removal of those who previously sought connections with the Gentiles. Christ was identified as David, as was prophesied, “I have found David My servant” (Psalm 88:21). In Him, the Church finds its union, receiving the Incarnate Word and the Spirit of God, giving birth to the body of Christ, the Christian people. A woman is tied by divine law to her living husband (Rom. 7:2), hence when her husband dies, she may remarry without guilt. This sacramental truth reflects on the historical sin; humanity sinned, and through the Word, redemption is offered in sacramental form. \\n\\nAs we have explored this narrative in depth elsewhere, here we touch upon its essence. St. David articulated the sacramental Psalm 50 regarding these events, pleading for cleansing: “Wash me thoroughly from my iniquity, and cleanse me from my sin” (Psalm 50:4). If a friend of God confesses his faults, recognizing that sin can hinder his endeavors, how much bolder should we be in confessing our own transgressions? Shame belongs to those who sin without seeking forgiveness. Since David did not omit the incident with Bathsheba in the Psalms—perhaps to unveil a mystery or teach about repentance—she is rightly included in the Lord's genealogy, as David is listed among Christ's forebears (see Matthew 1:6). David glimpsed within this mystery the foundation of the Church and the promise of Christ arising from his lineage. Regarding the Church, he proclaimed, “We have heard of her in Ephrathah, we have found her in the fields of oak” (Psalm 131:6), and he foretold of the Lord’s incarnation with clarity: “From the fruit of your womb I will set on your throne” (Psalm 131:11). Do not overlook such a great promise! It comes with a condition: if you uphold the covenant and adhere to the revelations in the Gospel, you shall inherit everlasting dominion (cf. Ps. 131:12). All of this pertains to Uriah’s wife."},{"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":"Jesse became the father of David, the king. As God dwells among the righteous, the lineage of leaders is blessed. What more can we discuss about David beyond what is written in the books of Kings? Thus, without adding further details, we must declare that David serves as a foreshadowing of Jesus Christ. The name David means “the one whose hand is sufficient” or “the beloved,” similar to Christ. He was valiant in battles, powerful, and cherished by his father; through his actions, love, and humility, he was a prophetic image of Christ. How shall we recount his virtuous acts or his moral failures? Even in his most profound sin, he revealed the mystery of Christ and the Church. David, filled with joy on the roof of his palace, beheld Bathsheba, striking in beauty, as she bathed, and desired her, despite her being wed to another, a Hittite. In a parallel manner, Christ, in His exaltation and delight in His divinity, observed the Gentile Church—radiant in spirit yet marred by the stains of error and lacking in righteous deeds, for she was still wed to the devil. He beheld her, desired her, and chose her, even before her liberation. David gave rise to Solomon, whose name signifies “peaceful.” He was known as peaceful because his reign brought tranquility to all neighboring nations: those with whom he was at peace and those who paid him tribute. Through collaboration with various nations, he constructed a temple for God. He prefigured our peace-bringing Christ, who offers a tranquil kingdom to all nations that approach Him in faith, bestowing upon Him spiritual tribute through good works, resulting in the establishment of a living Temple for the living God composed of living stones, including not only Jews but individuals from every Gentile nation."},{"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":"Matthew references Uriah's wife to illustrate that we need not feel embarrassed by our lineage. Instead, we should strive to honor our forebears through their good deeds, demonstrating that all individuals can find favor in God's sight, regardless of their heritage, as long as they embody virtue."},{"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 Canaanite who aided the spies sent to Jericho, was spared during the conquest of the city and became part of the Israelites (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). King David also refers to her, expressing, \\"I will remember Rahab and Babylon among those who know me\\" (Ps. 86:4). Ruth, though a foreigner from Moab, abandoned her idolatrous heritage and kinship to embrace faith in the true God, aligning herself with the Israelites, which led to her marriage with Boaz. Bathsheba is significant as the woman for whom David, after his acts of adultery and murder, demonstrated true repentance. The Evangelist cites Rahab and Ruth to illustrate that in God’s eyes, “there is neither Jew nor Greek, neither slave nor free, nor male nor female” (Galatians 3:28); all who approach Him are united. Similar to how Rahab was saved by receiving the spies, Ruth gained honor as an ancestor of Christ by turning from her father's idols to faith in God. Likewise, the Gentile Church, having accepted the Apostles and renounced idolatry, became heirs of salvation. Mentioning Bathsheba serves to highlight the profound impact of repentance, illustrating that sincere contrition eradicates sin, making the repentant sinner appear righteous rather than guilty."},{"author-name":"Paul Matwejewski","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c8969f5be0d592d5a10576_Paul%20Matwejewski.png","category":"Christian Authors","century":19,"exegesis-text":"The lineage of Jesus Christ is documented by the Evangelists Matthew and Luke. Matthew traces His ancestry back to Abraham, presenting it in descending order, while Luke traces it back to the original Adam, compiling it in a different order. Matthew's genealogy includes descendants of David's son Solomon but omits some intermediates, whereas Luke offers an uninterrupted lineage, highlighting the descendants of David's other son Nathan. The discrepancies between the two genealogies have been effectively clarified by interpretations from the holy Fathers. From Abraham to David, both genealogies align perfectly. After David, the lines of Solomon and Nathan reunite in the figure of Salathiel, who is identified by Matthew as the son of Jechoniah and by Luke as the son of Neriah. From Salathiel, Zerubbabel emerged, and from him came two sons, Abiud and Rishai, leading to the figure of Matthan or Matthat, cited by Matthew as the son of Eleazar and by Luke as the son of Levi. Joseph, whom the Gospel of Luke designates as the adopted father of Jesus, appears as James’s son in Matthew’s account and as Elias’s son in Luke’s.\\n\\nThe notion that Matthew presents Joseph’s genealogy while Luke provides Mary’s has certain reconciliation merits, but is unlikely since St. Luke clearly states he is providing the genealogy of Joseph. Additionally, St. John Chrysostom points out that the Jewish tradition did not commonly record genealogy through female lines; hence, the Evangelists did not mention the lineage of the Holy Virgin. According to Jewish law, which prohibited taking wives from outside one's tribe or clan (Num. 36:7), Joseph could only be betrothed to the Blessed Virgin if She belonged to the same lineage as him. Therefore, in articulating Joseph’s ancestry—and demonstrating his descent from the House of David—the Evangelists implicitly affirm that the Virgin also hailed from the same lineage.\\n\\nThe differences found in the genealogies of Jesus, as presented by Matthew and Luke, are explained by the concept of kinship law among the Jews (Deut. 25:5; Ruth 4:4-5; Matthew 22:24). Under this law, a man who died childless required his brother or nearest relative to marry his widow; any children from this marriage were regarded as the deceased man's offspring, establishing dual paternity—one biological and the other legal. The Evangelist Matthew refers to Salathiel as the son (in the legal sense) of Jechoniah, who was exiled to Babylon and died without children (Jeremiah 22:30), while Luke names his biological father as Neriah, who could marry Jechoniah's widow. Matthan or Matthat, viewed as a single figure, also has a dual lineage: from Eleazar in Matthew’s account and from Levi in Luke’s. This dual heritage reflects both the natural birth and the legal adoption based on kinship law. \\n\\nMatthan or Matthat had two sons, Jacob and Eli. Regarding Elias, who belongs to the line of Nathan, as noted by St. John Damascene, he died without heirs. His brother Jacob, related to the line of Solomon, married Elias’s widow and raised offspring for his brother, leading to Joseph’s lineage. Consequently, Joseph is naturally Jacob’s son of the tribe of Solomon while legally being considered Elias's son of the tribe of Nathan."},{"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":"DAVID, THE KING WHO FATHERED SOLOMON WITH THE WIFE OF Uriah, specifically Bathsheba, the spouse of Uriah, who was one of David's commanders. David was captivated by her beauty and fell into the sin of adultery with her. In an attempt to conceal this transgression, he instructed his chief commander Joab to place Uriah in the most perilous position during the battle, resulting in Uriah's death, after which David took Bathsheba as his wife. In referring to Uriah's wife, the evangelist once again includes a sinner in the lineage of Christ, highlighting the tragic fall of one of Jesus' most esteemed ancestors, the illustrious prophet-king David. Here, the magnificence of Jesus Christ is not manifested through the nobility of His earthly lineage, but rather through the humble and sinful backgrounds of His ancestors. Tamar and Rahab were known for their immoral actions, Ruth was a foreigner, and Bathsheba was an adulteress; nonetheless, they are honored to be listed among the forebears of the world's Redeemer. How can we not marvel at His profound humility? Indeed, in the eyes of God, there is no distinction between Jew and Gentile, slave and free, male and female, for He graciously welcomes all who come to Him with repentant hearts. He truly arrived to call sinners to repentance, to eradicate our transgressions, coming as a Healer rather than as a Judge. Who among us has the right to brag about a lineage of noble and illustrious ancestry? As St. John Chrysostom asserts, it is entirely impossible for one's virtues or vices of ancestors to determine one's integrity or notoriety. Further, one is truly esteemed who, having been born of unkind parents, grows to be a righteous individual. Indeed, humanity has nothing to boast about."},{"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 fourth woman to be mentioned in the genealogy is Bathsheba, the wife of Uriah, whom David took as his own."},{"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":"\\"Jesse fathered David the king\\" (Ruth 4:22; 1 Sam 16:1, etc.). \\"David fathered Solomon by the wife of Uriah\\" (2 Sam 12:24). In verses 3, 5, and 6, contrary to the norms found in Eastern genealogical records, women are mentioned, and as St. Chrysostom notes, they are characterized as morally questionable. He comments on verse 3, \\"Judah fathered Phares and Zara by Tamar,\\" saying: \\"What is the purpose, O man of God, in reminding us of an incident of unlawful intimacy? What can be the reason for this mention? If we were recounting the lineage of an ordinary individual, it would be appropriate to omit such a deed. However, in the genealogy of the incarnate deity, silence is not an option; we must declare it boldly to highlight His sovereignty and care. For He did not come merely to shield us from disgrace but rather to eradicate it completely. \\n\\nChrist is remarkable not only for taking on human form but also for associating with those who led immoral lives, showing no shame for our transgressions. He illustrates that all, including our ancestors, bear the weight of sin. Hence, the patriarch, the very name of the Jewish people, is shown to be a significant sinner, as declared by Tamar. Additionally, David begot Solomon by an adulterous partner. If these revered figures fell short of the law, certainly those who follow cannot claim otherwise. If even they transgressed, it affirms that all have sinned, underscoring the necessity of Christ's coming. \\n\\nConsider that it is not only for minor and inconsequential reasons that the evangelist recounts the entirety of Judah’s story. He includes Ruth and Rahab for the same purpose—one being a Gentile and the other a prostitute—to illustrate that the Savior’s mission is to eradicate all of our sins; He comes as a healer, not a condemner. Thus, the Evangelist constructs a genealogy that incorporates these women, intending to humble the Jewish people through such examples and to instruct them not to think too highly of themselves.\\""}]}
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