Matthew 1

Matthew 1:1

Ambrose of Milan ((as quoted by Aquinas, AD 1274)): (in Luc. c. iii.) He therefore names specially two authors of His birth—one who received the promise concerning the kindreds of the people, the other who obtained the oracle concerning the generation of Christ; and though he is later in order of succession is yet first named, inasmuch as it is greater to have received the promise concerning Christ than concerning the Church, which is through Christ; for greater is He who saves than that which is saved. — Catena Aurea by Aquinas

Athanasius of Alexandria: Vigil. Tapsens. (ibid. p. 644): The audaciousness of this most insane error I will curb by the authority of the heavenly testimonies, and demonstrate the distinct personality of the proper substance of the Son. I shall not produce things which are liable to be explained away as agreeable to the assumption of human nature; but shall offer such passages as all will allow to be decisive in proof of His divine nature. In Genesis we find God saying, “Let Us make man in Our own Image.” By this plural number showing, that there was some other person to whom He spoke. Had He been one, He would have been said to have made Him in His own Image, but there is another; and He is said to have made man in the Image of that other.

Augustine of Hippo ((as quoted by Aquinas, AD 1274)): (de Hær. 8, et 10.) Cerinthus then and Ebion made Jesus Christ only man; Paul of Samosata, following them, asserted Christ not to have had an existence from eternity, but to have begun to be from His birth of the Virgin Mary; he also thought Him nothing more than man. This heresy was afterwards confirmed by Photinus.

(de Hæres. 19.) The error of Nestorius was, that he taught that a man only was born of the Blessed Virgin Mary, whom the Word of God received not into Unity of person and inseparable fellowship; a doctrine which Catholic ears could not endure.

(de Hæres. 41.) Sabellius they say was a disciple of Noetus, who taught that the same Christ was one and the same Father and Holy Spirit.

(cont. Faust. ii. 1.) Faustus affirms, that “the Gospel both begins, and begins to be so called, from the preaching of Christc, in which He no where affirms Himself to have been born of men. Nay, so far is this genealogy from being part of the Gospel, that the writer does not venture so to entitle it; beginning, ‘The book of the generation,’ not ‘The book of the Gospel.’ Mark again, who cared not to write of the generation, but only of the preaching of the Son of God, which is properly The Gospel, begins thus accordingly, The Gospel of Jesus Christ the Son of God. Thus then, all that we read in Matthew before the words, Jesus began to preach the Gospel of the kingdom, (Matt. 4:17.) is a part of the genealogy, not of the Gospel. I therefore betook myself to Mark and John, with whose prefaces I had good reason to be satisfied, as they introduce neither David, nor Mary, nor Joseph.” To which Augustine replies, What will he say then to the Apostle’s words, Remember the resurrection of Jesus Christ of the seed of David according to my Gospel. (2 Tim. 2:8.) But the Gospel of the Apostle Paul was likewise that of the other Apostles, and of all the faithful, as he says, Whether I, or they, thus have we preached the Gospel.

(de Hær. 49.) The Arians will not have the Father, Son, and Holy Spirit, to be of one and the same substance, nature, and existence; but that the Son is a creature of the Father, and the Holy Spirit a creature of a creature, i. e. created by the Son; further, they think that Christ took the flesh without a soul.

(de Trin. i. 6.) But John declares the Son to be not only God, but even of the same substance as the Father; for when he had said, The Word was God, he added, all things were made by Him; whence it is clear that He was not made by Whom all things were made; and if not made, then not created; and therefore of one substance with the Father, for all that is not of one substance with the Father is creature.

(cont. Fel. 13.) I know not what benefit the person of the Mediator has conferred upon us, if He redeemed not our better part, but took upon Him our flesh only, which without the soul cannot have consciousness of the benefit. But if Christ came to save that which had perished, the whole man had perished, and therefore needs a Saviour; Christ then in coming saves the whole man, taking on Him both soul and body.

(Lib. 83. Quæst. q. 80.) How too do they answer innumerable objections from the Gospel Scriptures, in which the Lord speaks so many things manifestly contrary to them? as is that, My soul is sorrowful even unto death, (Matt. 26:38.) and, I have power to lay down My life; (John 10:18.) and many more things of the like kind. Should they say that He spoke thus in parables, we have at hand proofs from the Evangelists themselves, who in relating His actions, bear witness as to the reality of His body, so of His soul, by mention of passions which cannot be without a soul; as when they say, Jesus wondered, was angry, and others of like kind.

(de Hæres. 55.) The Apollinarians also as the Arians affirmed that Christ had taken the human flesh without the soul. But overthrown on this point by the weight of Scripture proof, they then said that that part which is the rational soul of man was wanting to the soul of Christ, and that its place was filled by the Word itself. But if it be so, then we must believe that the Word of God took on Him the nature of some brute with a human shape and appearance. But even concerning the nature of Christ’s body, there are some who have so far swerved from the right faith, as to say, that the flesh and the Word were of one and the same substance, most perversely insisting on that expression, The Word was made flesh; which they interpret that some portion of the Word was changed into flesh, not that He took to Him flesh of the flesh of the Virgind. — Catena Aurea by Aquinas

Augustine of Hippo: Some might be perplexed by the fact that Matthew enumerates one series of ancestors, descending through David to Joseph, while Luke specifies a different succession, tracing the ancestry from Joseph backwards through David. It was easy for them to perceive that Joseph was able to have two fathers, one blood father by whom he was born and another adoptive father by whom he was adopted. Indeed, this was the custom of adoption even among that people of God. In this way they could endow sonship upon those whom they had not given birth. Recall how Pharaoh’s daughter adopted Moses (and she was a foreigner). And Jacob himself adopted his own grandsons, the sons of Joseph: “And now your two sons, who were born to you in the land of Egypt, before I came to you in Egypt, are mine; Ephraim and Manasseh shall be mine, as Reuben and Simeon are. And the offspring born to you after them shall be yours.” In this way, too, it came about that there were twelve tribes of Israel, with the tribe of Levi being given the special task of tending the temple. Along with this one there were thirteen tribes, although there had been twelve sons of Jacob. In this way it is understood that Luke included Joseph’s father in his Gospel, not by whom he was begotten but by whom he was adopted. He recounted his ancestors upwards until he came to David. — HARMONY OF THE GOSPELS 2.3.5

Chromatius of Aquileia: § 1 The sacrament of our salvation and faith, though in all the divine scriptures, is especially contained in the evangelical preaching, in which the secret of the heavenly sanctuary is revealed to us even as the mystery of the Lord’s passion and resurrection is revealed to everyone. However, the transcribers the gospel (as it is divided into four books) are: Matthew, Mark, Luke, and John, who once had been prefigured and predestined to the duty of this divine work, as the blessed Luke reported: Inasmuch as many have undertaken to compose a narrative of the things that have been fulfilled among us. (Luke 1:1) For Matthew is appointed by the divine authority and grace of the holy spirit to be the first to write down the gospel, then Mark and Luke, most recently of all John, after he came back, upon the death of Domitian Caesar, from Patmos, the island where he had been bound.  After he had been posted on this island and written the Revelation, he was disclosed the gospel he was to write on account of the different heresies instigated by the devil that by then were beginning to spring up.

§ 2 Matthew certainly and John too belong to the number of the twelve apostles, who not only were with the Lord before the passion but also kept company with him after the resurrection for forty days.  They carefully recounted everything they saw and heard according to what John testified in his epistle, saying: as we have heard and saw with our eyes and by our hand have been examined, these things we declare to you.  (1 John 1:1-3) But Mark was Peter’s disciple and interpreter.  He did not see the Lord in the flesh but he wrote the gospel, filled full of heavenly grace and the holy spirit.  Luke also did not see the Lord in the flesh, but, because he was very educated in the law (since he was a companion of Paul in everything), he wrote down the gospel carefully in his own name, expounding from the very beginning everything in the order of the matters as he learned with respect to the apostles, as he himself testified, saying: as those who have been there all along and those who had been ministers of the message handed down to us. (Luke 1:2)

§ 3 Therefore, the authority of these four evangelists is firm and steadfast, because they all composed by one principle. Of course, various principles are taught in their sure foundation, but they do not disagree among themselves on anything, because every one of them perceived the same thing by faith concerning the Lord’s incarnation, nativity, passion, resurrection, and also his twin advent. And because we endeavor to say some things about the gospels, the responsibility and situation of the matter advise us to test also the truth of the gospels prefigured from the law of the Old Testament, as surely the Apostle says:  the law was a shadow of things to come (Hebrews 10:1), because neither can the new stand without the old nor could the old have any stability without the new.  It is said that everything about them is more complete in their place when the message is to be from the two testaments.

§ 4 Thus, both the type and the number of the four gospels are clearly described in the law and the prophets, as in the four rivers that flow from one source in Eden, or in the four rows of stones that Aaron wore woven in the priestly garment on his chest, or in the fourfold row of twelve calves that Solomon set up under the bronze sea in the temple.  In all of these, the expressedexamples of the future truth cannot be doubted.  Hence also Elijah the Tishbite—-not unknowing by the holy Spirit of the evangelical sacrament of the preaching to come, when he freed the people from error and turned them from idols to God—-poured four jugs of water in the sacrifice he offered when he put the burnt offering on the wood and made it three times in number.  And fire came down from the sky, as he openly declared even then the image of the coming hope, that is the sacrament of the cross and the number of the gospels and the grace of baptism and the faith in the Trinity, in which we are baptized and made a worthy sacrifice for God, coming upon us with fire from the sky, that is, his holy Spirit presented to us as a gift.

§ 5 But even clearer and plainer we find that through Ezekiel the prophet these gospels are depicted in the four living things whose appearance and shape are both described.  Their likeness, he says, is the appearance of a human and the appearance of a lion and the appearance of a calf and the appearance of a flying eagle. (Ezekiel 1:10)  Evident among these is certainly the form of the evangelists.  Although they are depicted in different appearances for each changing principle, their preaching is nonetheless not different.  In fact, the prophet, when he said that the appearances are specific to each, related that each of their four appearances is heavenly, that is, each living thing has the four appearances.  The reason for this is not obscure, because it is meant that they are one, both individually and collectively.  While he certainly distinguishes and separates them in connection with their appearances or number, the unity of preaching still makes them inseparable and whole, because you will find everything in each and the whole in all.  But we must understand and get to know just this difference among the appearances.  The appearance, he says, of a human, and the appearance of a lion and the appearance of a calf and the appearance of a flying eagle.  The appearance of a human is understood as the gospel according to Matthew, a human since he began from the bodily birth of the Lord to make the introduction, saying: The book of the generation of Jesus Christ, son of David, son of Abraham, (Matthew 1:1) etc.  He announces his birth by this human origin.  Because of that, it is thus described as the appearance of a human.  Now, the appearance of a lion is understood to be the gospel according to John, because, when the other evangelists had said that Christ our God is made human according to the assumption of flesh and born of the virgin, he revealed his timeless and divine birth in just the beginning of his message, saying: In the beginning was the Word and the Word was with God and God as the Word, (John 1:1) etc.  With this voice, the preacher of such divinity roared like a lion to frighten off the heresies.

§ 6 The Apocalypse also mentioned these living things, but we must carefully examine why, when the prophet had said that the first appearance was of a human, then of a lion, did the Apocalypse put the appearance of the lion earlier in reversed order, saying The appearance of a lion and the appearance of a human (Revelation 4:7), because we must point out it is so, not accidentally but for a particular reason.  For Matthew has thus been described first in order in with the prophet in the appearance of a human, because he was to write down the first gospel.  But John is brought earlier for this reason in the Apocalypse, because he surpassed everyone in preaching the timeless and coeternal Son of the Father by the excellent beginning of his preaching.  Thus, he is placed later as to time or order, but he is regarded first as to faith since he would know the secret, divine mysteries from reclining on the Lord’s bosom.  But the fact that John is preferred in connection with faith does not detract from the other evangelists since they all were directed by one and the same Spirit to the complete instruction of the Church and wrote about the Lord necessarily and completely.  For, because many different heresies were to come, the holy spirit so impacted the writing of each as to expound the complete and perfect sacrament of the heavenly faith through all of them, by which it confuted all enemies of the truth together.  Finally, the Holy Spirit at once opposes those wretched people who deny that the Son of God was born of a virgin for our salvation, judging this as unworthy for God, through Matthew and Luke.  Through them, it clearly discloses both the birth of the Lord according to the flesh and the conception and labor of the virgin.  However, those who dared blaspheme the true divinity of the Son of God and the unlimited nature of his eternity, denying in particular that he was born of the Father and is true God and had always been with the Father, St. John and Mark nonetheless oppose at once, condemning the infidelity of their blasphemy, testifying in the beginning of his gospel that the only-begotten Son of God is God.

§ 7 But as we are all carefully following this along, I seem to have gone on longer than I intended to.  Let us now go back to the order.  Thus, St. John is described in the appearance of the lion, as best comprehended. The gospel according to Luke, however, is recognized in the appearance of the calf, because he wrote according to the law as he began from the priesthood of Zacharias saying: In the days of Herod the king of Judea, there was a certain by the name of Zacharias from the order of Abijah and his wife of the sons of Aaron, etc. For that reason, however, he has been represented by the person of the calf, because the law he wrote according to had decreed for a type of a future truth that, among other sacrifices, a calf be offered for the sins of the people.  Hence, not undeservedly, only this evangelist made mention of this fattened calf, which was killed for the salvation and return of the lost son in the joy of the exulting father, because St. Luke so made mention as he declared that our Lord and Savior has suffered for the sins of the human race according to the preceding form of the law. To be sure, the appearance of the flying eagle is understood as the gospel according to Mark, who began with a prophetic testimony saying: The beginning of the gospel of Jesus Christ Son of God, as is written in Isaiah: Behold I send my angel before my appearance.  A voice crying in the wilderness: Prepare the ways of the Lord, make our God’s paths straight. (Mark 1:1-3) And because the eagle is often described as the form of the holy spirit, who has been spoken in the prophets, he is thus depicted in the appearance of an eagle.  For also only he reported that our Lord and Savior flew away to heaven, that is, wetn back to the Father, as David had said: He ascended above the Cherubim and flew; he flew above the feathers of the wind. (Psalms 17:11 [18:10])

§ 8 Finally, as we know that the reason for such a sacrament is arranged in each of the evangelists by the Holy Spirit, the same appearances also combine in the person of our Lord and God.  For, he is understood to be a human because of the flesh that he took on from the virgin, and the calf because of what he himself offered as a sacrifice worthy of God for our sins, and a lion for the power of the virtue that defeated death in triumph, allowing in himself none of the brunt of outside fears, and an eagle because, when the mystery of the passion was completed as an eagle flew to heaven, the booty of human flesh it snatched from our jaws has been taken with him.

§ 9 For the same reason in the prophet Zechariah we also read the foretold number of the evangelists, reported by the prophet like this: I saw, he said, four chariots going out of two mountains ,and these mountains, he said, were mountains of bronze.  In the first chariot were red horses, and in the second chariot were black horsed, and in the third chariot were white horses, and in the fourth chariot were different and dappled horses.  And I said to the angel who was speaking to me: What are these, lord?  Responding he said to me: Do you not know what these are?  And I said: No, lord.  And he told me: These are the four winds of the sky that stand with God before the whole earth.  (Zechariah 6:1-5) And so this is the number of the chariots. In fact the following rationale, promulgated by prophetic reason, teaches us to perceive a type of the gospel truth: we notice that the gospels have also been clearly designated in these chariots.  He declared that the four horses are described in four parts, as we best recall, because each of the gospels must be understood in the four and the four in each.  Although the preaching of the evangelists would rightly seem to be in four portions, they still are undividedly of one mind for the unity of the faith.  In fact, we know that the gospels were clearly prefigured in these chariots, because the prophet asked the angel speaking to him about what these were and he was told this: These are the four winds of the sky that stand with God before all the earth, which he reported by God’s command to have circled all the earth.  And if we have not considered the saying about these winds (which blow through the lands and generate waves or brew up storms), it is simple enough to understand that, when they have been described in the prophets desiring only the divine and eternal heavenly things, the Lord deservedly adds more: These are the ones that circle the earth; they soften my fury (Zechariah 6:8).  As we perceptively have recognized, the divine wrath, which was over people’s sins, cannot otherwise be appeased except through the gospel’s preaching, which runs throughout the globe and gives both the remission of sins and salvation to the human race.

§ 10  Yet the arrangement of the world rests upon the rationale for this evangelical number: for we recognize the four seasons that the year progresses through and the four corners of the earth that the four guardian angels are assigned to, referring to the Apocalypse.

§ 11 And although there are said to be four gospels because of the number of the evangelists, even though there is only gospel among them all, as the Lord said: And this gospel will be preached through the whole globe (Matthew 24:14).  He did not say gospels but gospel.  The apostle described this too when he says: If anyone has preached to you a gospel other than what you have received, let them be accursed.  (Galatians 1:9)  Hence, it is plain that there are certain four books of the gospels, but one gospel is counted in these four books.  And for that reason one must not be prejudiced should we sometimes say “gospels” because of the number of evangelists or when we name the gospels in this way as the most important books or when we designate the number of the evangelists according to the usual custom of the majority.  Indeed we both confess and believe that there is one true gospel according to the authority of the Lord or even the apostle.

§ 12 Although we have wanted to establish the number of evangelists from a painstaking study of the various testimonies of the prophets, I have extended the sermon longer than I have intended to.  But we strive to investigate the order of the gospel according to Matthew, even with little insight and a mediocre sermon.

Chromatius of Aquileia: Therefore St. Matthew began writing his Gospel with an introduction of this sort, saying, “This is the book of Jesus Christ, descendant of David, descendant of Abraham. Abraham begot Isaac, Isaac begot Jacob,” and the rest that follows. Matthew, as I have said, tells of the second birth of the Lord into flesh and for this reason traces his family line from Abraham, treating separately the tribe of Judah, until he comes down to Joseph and Mary. Since the Evangelist begins from Abraham by succession of birth and recounts in order the names of all, one may wonder why he calls Christ our Lord only the descendant of David and the descendant of Abraham in saying, “This is the book of the lineage of Jesus Christ, Son of David, Son of Abraham.” At any rate, we know that the Evangelist did not say this without reason and in this order. Each of them, both Abraham and David, whether by the promise of the Lord or rank of birth, lived as a worthy predecessor in the line of Jesus Christ as to his existence in flesh. For the Lord had promised to Abraham, who by right of circumcision was the founding patriarch of the Jewish people, that from his seed all nations would be blessed. This was realized in Christ, who received his body from the line of Abraham. The apostle made an interpretation for the Galatians about this, saying, “Now the promises were made to Abraham and to his offspring. It does not say, ‘And to offsprings,’ referring to many; but, referring to one, ‘And to your offspring,’ which is Christ.” So also is David first among the tribe of Judah in the rank of king. And likewise God promised to this very tribe that the eternal king, Christ the Lord, would be born from the fruit of its womb. For David was the first king from the tribe of Judah, from which the Son of God received his flesh. Thus Matthew rightly counted Christ our Lord as the descendant of David and Abraham, because both Joseph and Mary are descended from these regal origins, the line of David, who himself descended from Abraham, who in faith lived as the father of nations and in flesh was the first of the Jewish people. — TRACTATE ON Matthew 1.1

Cyril of Alexandria ((as quoted by Aquinas, AD 1274)): (Ep. i. ad Monachos Egypti.) Saith the Apostle of the Only-begotten, Who being in the form of God, thought it no robbery to be equal with God (Phil. 2:6). Who then is this who is in the form of God? or how emptied He Himself, and humbled Himself to the likeness of man? If the above-mentioned heretics dividing Christ into two parts, i. e. the Man and the Word, affirm that it was the Man that was emptied of glory, they must first show what form and equality with the Father are understood to be, and did exist, which might suffer any manner of emptying. But there is no creature, in its own proper nature, equal with the Father; how then can any creature be said to be emptied? or from what eminence to descend to become man? Or how can he be understood to have taken upon Him, as though He had not at first, the form of a servant? But, they say, the Word being equal with the Father dwelt in Man born of a woman, and this is the emptying. I hear the Son truly saying to the Holy Apostles, If any man love Me, he will keep My saying; and My Father will lore him, and We will come unto him, and make Our abode with him. (John 14:23.) Hear how He saith that He and the Father will dwell in them that love Him. Do you then suppose that we shall grant that He is there emptied of His glory, and has taken upon Him the form of a servant, when He makes His abode in the hearts of them that love Him? Or the Holy Spirit, does He fulfil an assumption of human flesh, when He dwells in our hearts?

(Ep. ad Joan. Antioch. tom. 6. Ep. 107.) We account those persons mad who have suspected that so much as the shadow of change could take place in the nature of the Divine Word; it abides what it ever was, neither is nor can be changed. — Catena Aurea by Aquinas

Glossa Ordinaria ((as quoted by Aquinas, AD 1274)): (Ordinaria.) The full expression would be This is the book of the generation; but this is a usual ellipse; e. g. The vision of Isaiah, for, ‘This is the vision.’ Generation, he says in the singular number, though there be many here given in succession, as it is for the sake of the one generation of Christ that the rest are here introduced.

But since from this title it appears that the whole book is concerning Jesus Christ, it is necessary first to know what we must think concerning Him; for so shall be better explained what this book relates of Him.

(non occ.) Others denied the reality of Christ’s human nature. Valentinus said, that Christ sent from the Father, carried about a spiritual or celestial body, and took nothing of the Virgin, but passed through her as through a channel, taking nothing of her flesh. But we do not therefore believe Him to have been born of the Virgin, because by no other means He could have truly lived in the flesh, and appeared among men; but because it is so written in the Scripture, which if we believe not we cannot either be Christians, or be saved. But even a body taken of spiritual, or ethereal, or clayey substance, had He willed to change into the true and very quality of human flesh, who will deny His power to do this? The Manichæans said that the Lord Jesus Christ was a phantasm, and could not be born of the womb of a woman. But if the body of Christ was a phantasm, He was a deceiver, and if a deceiver, then He was not the truth. But Christ is the Truth; therefore His Body was not a phantasm.

(non occ.) And as the opening both of this Gospel, and of that according to Luke, manifestly proves Christ’s birth of a woman, and hence His real humanity, they reject the beginning of both these Gospels. — Catena Aurea by Aquinas

Hilary of Poitiers ((as quoted by Aquinas, AD 1274)): (Quæst. Nov. et Vet. Test. q. 49.) What God conferred on those, who, by the anointing of oil were consecrated as kings or priests, this the Holy Spirit conferred on the Man Christ; adding moreover a purification. The Holy Spirit cleansed that which taken of the Virgin Mary was exalted into the Body of the Saviour, and this is that anointing of the Body of the Saviour’s flesh whence He was called Christb. Because the impious craft of the Jews denied that Jesus was born of the seed of David, he adds, The son of David, the son of Abraham. — Catena Aurea by Aquinas

Hilary of Poitiers: What Matthew publishes in order of kingly succession, Luke has set forth in order of priestly origin. While accounting for each order, both indicate the relationship of the Lord to each ancestral lineage. The order of his lineage is thus duly presented, because the association of the priestly and royal tribes that was begun through David from marriage is now confirmed out of the descent from Shealtiel to Zerubbabel. And so, while Matthew recounts his paternal origin that began in Judah, Luke teaches that his ancestry was taken from the tribe of Levi. Each in his own way demonstrates the glory of our Lord Jesus Christ, who is both the eternal king and priest, as seen even in the fleshly origin of both of his ancestries. It does not matter that the origin of Joseph instead of Mary is recounted, for indeed there is one and the same blood relationship for the whole tribe. Moreover, both Matthew and Luke provide precedents. They name fathers in order not so much by their lineage as by their clan, since the tribe began from one individual and continues under a family of one succession and origin. Indeed, Christ has to be shown as the son of David and Abraham, so Matthew began in this way: “The book of the genealogy of Jesus Christ, the son of David, the son of Abraham.” It does not matter who is placed in a given order as long as the whole family is understood to derive from a single source. Joseph and Mary belonged to the same kinship line. Joseph is shown to have sprung from the line of Abraham. It is revealed that Mary came from this line, too. This system is codified in law so that, if the oldest of a family should die without sons, the next oldest brother of the same family would take the dead man’s wife in marriage. He would consider his sons as received into the family of the one who had died, and thus the order of succession remains with the firstborn, since they are considered to be the fathers of those born after them in either name or birth. — Commentary on Matthew 1.1

Isidore of Pelusium ((as quoted by Aquinas, AD 1274)): (Epist. lib. iv. 166.) But not to mention all arguments, let us bring forward that one to which all arguments point, that, for one who was God to assume a lowly guise both has an obvious use, and is an adaptation and in nothing contradicts the course of nature. But for one who is man to speak things divine and supernatural is the highest presumption; for though a king may humble himself a common soldier may not take on him the state of an emperor. So, if He were God made man, all lowly things have place; but if mere man, high things have none. — Catena Aurea by Aquinas

Jerome ((as quoted by Aquinas, AD 1274)): (Prolog. in Comm. in Matt.) ‘The face of a man’ (in Ezekiel’s vision [Ez. 1:5]) signifies Matthew, who accordingly opens his Gospel with the human genealogy of Christ.

(Comm. in Matt. ch. 1.) We read in Isaiah, Who shall declare His generation? (Is. 53:8.) But it does not follow that the Evangelist contradicts the Prophet, or undertakes what he declares impossible; for Isaiah is speaking of the generation of the Divine nature; St. Matthew of the incarnation of the human.

The order of the names is inverted, but of necessity; for had he written Abraham first, and David afterwards, he would have to repeat Abraham again to preserve the series of the genealogy. — Catena Aurea by Aquinas

Jerome: Matthew, also called Levi, apostle and aforetimes publican, composed a gospel of Christ at first published in Judea in Hebrew for the sake of those of the circumcision who believed, but this was afterwards translated into Greek, though by what author is uncertain. The Hebrew itself has been preserved until the present day in the library at Cæsarea which Pamphilus so diligently gathered. I have also had the opportunity of having the volume described to me by the Nazarenes of Berœa, a city of Syria, who use it. In this it is to be noted that wherever the Evangelist, whether on his own account or in the person of our Lord the Saviour quotes the testimony of the Old Testament he does not follow the authority of the translators of the Septuagint but the Hebrew. Wherefore these two forms exist “Out of Egypt have I called my son,” and “for he shall be called a Nazarene.” — De Viris Illustribus (On Illustrious Men), Section 3

Jerome: ‘The face of a man’ (in Ezekiel’s vision) signifies Matthew, who accordingly opens his Gospel with the human genealogy of Christ. We read in Isaiah, “Who shall declare His generation?” But it does not follow that the Evangelist contradicts the Prophet, or undertakes what he declares impossible; for Isaiah is speaking of the generation of the Divine nature; St. Matthew of the incarnation of the human. The order of the names is inverted, but of necessity; for had he written Abraham first, and David afterwards, he would have to repeat Abraham again top reserve the series of the genealogy.

Leo the Great ((as quoted by Aquinas, AD 1274)): (Epist. 59. ad Const. Id. Ep. 83. ad Palest.) We do not speak of Christ as man in such a sort as to allow that any thing was wanting to Him, which it is certain pertains to human nature, whether soul, or rational mind, or flesh, and flesh such as was taken of the Woman, not gained by a change or conversion of the Word into flesh. These three several errors, that thrice false heresy of the Apollinarists has brought forward. Eutyches also chose out this third dogma of Apollinaris, which denying the verity of the human body and soul, maintained that our Lord Jesus Christ was wholly and entirely of one nature, as though the Divine Word had changed itself into flesh and soul, and as though the conception, birth, growth, and such like, had been undergone by that Divine Essence, which was incapable of any such changes with the very and true flesh; for such as is the nature of the Only-begotten, such is the nature of the Father, and such is the nature of the Holy Ghost, both impassible and eternal. But if to avoid being driven to the conclusion that the Godhead could feel suffering and death, he departs from the corruption of Apollinaris, and should still dare to affirm the nature of the incarnate Word, that is of the Word and the flesh, to be the same, he clearly falls into the insane notions of Manichæus and Marcion, and believes that the Lord Jesus Christ did all His actions with a false appearance, that His body was not a human body, but a phantasm, which imposed on the eyes of the beholders.

(Ep. 35. ad Julian.) But what Eutyches ventured to pronounce as an episcopal decision, that in Christ before His incarnation were two natures, but after His incarnation only one, it behoved that he should have been urgently pressed to give the reason of this his belief. I suppose that in using such language he supposed the soul which the Saviour took, to have had its abode in heaven before it was born of the Virgin Marye. This Catholic hearts and ears endure not, for that the Lord when He came down from heaven showed nothing of the condition of human nature, nor did He take on Him any soul that had existed before, nor any flesh that was not taken of the flesh of His mother. Thus what was justly condemned in Origenf, must needs be rebuked in Eutyches, to wit, that our souls before they were placed in our bodies had actions not only wonderful but various. — Catena Aurea by Aquinas

Papias of Hierapolis ((as quoted by Eusebius of Caesarea, AD 339)): So then Matthew wrote the oracles in the Hebrew language, and every one interpreted them as he was able. — Church History (Book III), Chapter 39, Section 16

Pseudo-Chrysostom ((as quoted by Aquinas, AD 1274)): (Homil. in Matt. Hom. i.) Matthew wrote for the Jews, and in Hebrewa; to them it was unnecessary to explain the divinity which they recognized; but necessary to unfold the mystery of the Incarnation. John wrote in Greek for the Gentiles who knew nothing of a Son of God. They required therefore to be told first, that the Son of God was God, then that this Deity was incarnate.

Another reason is that royal dignity is above natural, though Abraham was first in time, yet David in honour. — Catena Aurea by Aquinas

Rabanus Maurus ((as quoted by Aquinas, AD 1274)): By this exordium he shows that it is the birth of Christ according to the flesh that he has undertaken to narrate.

Though the genealogy occupies only a small part of the volume, he yet begins thus, The book of the generation. For it is the manner of the Hebrews to name their books from that with which they open; as Genesis.

He says, The book of the generation of Jesus Christ, because he knew it was written, ‘The book of the generation of Adam.’ He begins thus then, that he may oppose book to book, the new Adam to the old Adam, for by the one were all things restored which had been corrupted by the other.

By saying, of Jesus Christ, he expresses both the kingly and priestly office to be in Him, for Jesus, who first bore this name, was after Moses, the first who was leader of the children of Israel; and Aaron, anointed by the mystical ointment, was the first priest under the Law. — Catena Aurea by Aquinas

Remigius of Rheims ((as quoted by Aquinas, AD 1274)): Though any affirm that the prophet (Isaiah) does speak of His human generation, we need not answer to his enquiry, Who shall declare it? “No man;” but, “Very few;” because Matthew and Luke have.

These heresies therefore the Apostles overthrow in the opening of their Gospels, as Matthew in relating how He derived His descent from the kings of the Jews proves Him to have been truly man and to have had true flesh. Likewise Luke, when he describes the priestly stock and person; Mark when he says, The beginning of the Gospel of Jesus Christ the Son of God; and John when lie says, In the beginning was the Word; both show Him to have been before all ages God, with God the Father. — Catena Aurea by Aquinas

Severus of Antioch: One must bear in mind therefore that the Evangelists, or rather the Spirit speaking through them, took pains to ensure that their readers believed that Christ was truly God and truly human. Because of what they wrote, no one could possibly doubt that he is God by nature, beyond all variation, mutation or illusion, and that according to the ordered plan of God he was truly human. This is why John could say, on the one hand, “In the beginning was the Word, and the Word was with God, and the Word was God.” John immediately adds, “The Word was made flesh and dwelt among us.” Hence Matthew wrote appropriately, “The book of the generation of Jesus Christ, the son of David, the son of Abraham.” On the one hand he is not able to be counted simply from natural generation among families, since it is written, “Who shall declare his generation?” He is before the centuries and of one substance with the Father himself, from the standpoint of eternity. But by this genealogy he is also numbered among the families of humanity according to the flesh. For in truth, while remaining God, Christ became man without ceasing to be God, unaltered till the end of time.This is why there is also mention of the ancient patriarchs in the lineage, the narrative and observation of the times and vicissitudes that are indeed proper to human history. Through all this Matthew made it clear that Christ participates in our human generation and in our nature. Otherwise some might claim that he appeared in illusion and in imagination only, rather than by becoming genuinely human. Think of what might have been said if none of this had been written? — CATHEDRAL SERMONS, HOMILY 94

Sophronius of Jerusalem: The Life of the Evangelist Matthew Matthew, also known as Levi, tax collector turned apostle, was the first to compose the Gospel of Christ, in Judea in the Hebrew language for those of the circumcision who believed. It is unknown by whom it was later translated into Greek. The Hebrew text is preserved to this day in the library of Caesarea that was most diligently assembled by the Martyr Pamphilus. The Nazarenes of Berroia in Syria, who use this text, gave me permission to copy it. From this one is easily convinced that where the evangelist makes use of the testimony of the Old Testament Scriptures, either himself, or in the person of our Lord and Saviour Jesus Christ, he does not follow the authority of the Seventy (i.e. The Septuagint), but of the Hebrew text. It is from the latter that these two passages come: Out of Egypt have I called My Son (Matthew 2:15) and He shall be called a Nazarene (Matthew 2:23).

Tertullian: They may, then, obliterate the testimony of the devils which proclaimed Jesus the son of David; but whatever unworthiness there be in this testimony, that of the apostles they will never be able to efface, There is, first of all, Matthew, that most faithful chronicler of the Gospel, because the companion of the Lord; for no other reason in the world than to show us clearly the fleshly original of Christ, he thus begins his Gospel: “The book of the generation of Jesus Christ, the son of David, the son of Abraham.” With a nature issuing from such fountal sources, and an order gradually descending to the birth of Christ, what else have we here described than the very flesh of Abraham and of David conveying itself down, step after step, to the very virgin, and at last introducing Christ,-nay, producing Christ Himself of the virgin? — On the Flesh of Christ

Theophylact of Ohrid: Why did he not say “vision” or “word” as did the prophets who prefaced their writing in this manner: “The vision which Isaiah saw (Isaiah 1:1),” and “The word which came to Isaiah (Isaiah 2:1).” Do you wish to know why? Because the prophets were speaking to hard-hearted and disobedient people, and therefore they would say, “This is a divine vision,” or “This is the word of God,” so that the people would be frightened and not disdain what was said. But Matthew was addressing believers who were obedient and of a good disposition, and for this reason he did not begin in the manner of the prophets. I will also add that what the prophets saw, they saw noetically, that is, with their minds, envisioning these things by the Holy Spirit; and this is why they called them “visions.” But Matthew did not see Christ noetically, nor did he envision Him in his mind, but he was with Him tangibly and listened to Him with his senses and saw Him in the flesh. Therefore he did not say, “The vision which I saw,” but “The book of generation.”

The name “Jesus” is not Greek but Hebrew, meaning “Saviour,” for Iao is the Hebrew word for “salvation.”

The Hebrew kings and priests were called “christs” [i.e. “anointed ones”], because they were anointed with the holy oil poured out from a horn held over the head. The Lord, therefore, is called Christ, both as King because He ruled over sin, and as Priest because He offered Himself as a sacrifice for us. He Himself was pre-eminently anointed with the true oil, the Holy Spirit; for who else possessed the Spirit as did the Lord? In the saints, the grace of the Holy Spirit was at work, but in Christ it was not the grace of the Spirit at work, but rather Christ being of one essence with the Spirit worked the miracles.

Since Matthew had said “Jesus,” he added “the Son of David,” so that you would not think he was speaking of the other Jesus [i.e. Joshua]; for there was another renowned Jesus, who became commander after Moses, but he was called “son of Nave,” and not “son of David.” For he preceded David by many generations and was not of the tribe of Judah, from which David was descended, but of another.

Why did he place David before Abraham? He did so because to the Jews David had greater renown, both because he was more recent than Abraham and because he was more illustrious on account of his kingdom. For of the kings, David was the first to please God, and he received the promise from God that the Christ would arise from his seed. For this reason all men called Christ “the Son of David.” And indeed David was also a symbolic type of Christ; for just as David ruled after Saul, that outcast from God who was rejected, so too Christ came in the flesh to reign over us after Adam had been deprived of the kingship and the dominion which he had over all things, both animals and demons.

Theophylact of Ohrid: There are four Evangelists; two of them, Matthew and John, were of the company of the twelve, and two, Mark and Luke, were of the seventy. Mark was a follower and disciple of Peter; and Luke, of Paul. Matthew, then, first wrote the Gospel, in the Hebrew language for the Jews who believed, eight years after Christ’s Ascension. Some say that John translated it from the Hebrew language into Greek. Mark wrote his Gospel ten years after the Ascension, instructed by Peter. Luke wrote his Gospel fifteen years after the Ascension, and John the most wise Theologian, thirty two years after the Ascension.

It is said that after the death of the first three Evangelists, the three Gospels were brought to John while he yet lived that he might see them and judge if they had been composed according to the truth. When John read them he fully accepted the grace of the truth in them. and whatever the other Evangelists had omitted, he completed in his Gospel, and whatever they had touched on briefly, he elaborated. This was the beginning of theology. Since the other Evangelists had not mentioned the existence of God the Word from before the ages, John himself spoke the word of God—theology—concerning this, so that no one would think that God the Word was a mere man without divinity. For Matthew speaks only of the existence of Christ in the flesh, as he was writing for the Jews for whom it sufficed to learn that Christ was begotten from Abraham and David. A believing Jew is content to know that Christ is from David.

You might ask, “Was not one Evangelist enough?” Listen, then: one was enough, but four were allowed to write so that the truth might be revealed more clearly. When you see these four Evangelists, not sitting down together in one place, but each one by himself at a different time and place writing about the same things as if with one voice, do you not marvel at the truth of the Gospel and conclude that they spoke by the Holy Spirit? Do not tell me that they are not in agreement in all points. Consider where exactly they do not agree. Does one Evangelist say that Christ was born, and another, that He was not? Or one, that He rose, and another, that He did not? Indeed not! In what is essential, they speak with one voice. Therefore, if they do not diverge in the essential points, why do you marvel if they appear to vary in minor details? It is precisely because their accounts do not agree in every detail that we can see that they present the truth. If they had agreed on every point, it would cause one to suspect that they sat down and deliberated together in writing the Gospels. Instead, what one Evangelist has omitted, another has recorded, and for this reason that they seem to be at variance on certain points. — Preface to the Four Gospels

Victorinus of Pettau: “The first living creature was like to a lion, and the second was like to a calf, and the third had a face like to a man, and the fourth was like to a flying eagle; and they had six wings, and round about and within they were full of eyes; and they had no rest, saying, Holy, holy, holy, Lord Omnipotent. And the four and twenty elders, failing down before the throne, adored God.” The four and twenty elders arethe twenty-four books of the prophets and of the law, which give testimonies of the judgment. Moreover, also, they are the twenty-four fathers-twelve apostles and twelve patriarchs.And in that the living creatures are different in appearance, this is the reason: the living creature like to a lion designates Mark, in whom is heard the voice of the lion roaring in the desert. And in the figure of a man, Matthew strives to declareto us the genealogy of Mary, from whom Christ took flesh. Therefore, in enumerating from Abraham to David, and thence to Joseph, he spoke of Him as if of a man: therefore his announcement sets forth the image of a man. Luke, in narrating the priesthood of Zacharias as he offers a sacrifice for the people, and the angel that appears to him with respect of the priesthood, and the victim in the same description bore the likeness of a calf. John the evangelist, like to an eagle hastening on uplifted wings to greater heights, argues about the Word of God. Mark, therefore, as an evangelist thus beginning, “The beginning of the Gospel of Jesus Christ, as it is written in Isaiah the prophet; " The voice of one crying in the wilderness,” -has the effigy of a lion. And Matthew, “The hook of the generation of Jesus Christ, the son of David, the son of Abraham: " this is the form of a man. But Luke said, “There was a priest, by name Zachariah, of the course of Abia, and his wife was of the daughters of Aaron: " this is the likeness of a calf. But John, when he begins, “In the beginning was the Word, and the Word was with God, and the Word was God,” sets forth the likeness of a flying eagle. Moreover, not only do the evangelists express their four similitudes in their respective openings of the Gospels, but also the Word itself of God the Father Omnipotent, which is His Son our Lord Jesus Christ, bears the same likeness in the time of His advent. When He preaches to us, He is, as it were, a lion and a lion’s whelp. And when for man’s salvation He was made man to overcome death, and to set all men free, and that He offered Himself a victim to the Father on our behalf, He was called a calf. And that He overcame death and ascended into the heavens, extending His wings and protecting His people, He was named a flying eagle. Therefore these announcements, although they are four, yet are one, because it proceeded from one mouth. Even as the river in paradise, although it is one, was divided into four heads. Moreover, that for the announcement of the New Testament those bring creatures had eyes within and without, shows the spiritual providence which both looks into the secrets of the heart, and beholds the things which are coming after that are within and without. — Commentary on the Apocalypse of the Blessed John

Vigilius of Thapsus ((as quoted by Aquinas, AD 1274)): (Vigil. Tapsens. [Athan. Ed. Ben. vol. ii. p. 646.]) The Apostle John, seeing long before by the Holy Spirit this man’s madness, rouses him from his deep sleep of error by the preaching of his voice, saying, In the beginning was the Word. (John 1:1.) He therefore, who in the beginning was with God, could not in this last time take the beginning of His being from man. He says further, (let Photinus hear his words,) Father, glorify Me with that glory which I had with Thee before the world was. (John 17:5.)

(Vigil. Tapsens. [ibid. p. 644.]) The audaciousness of this most insane error I will curb by the authority of the heavenly testimonies, and demonstrate the distinct personality of the proper substance, of the Son. I shall not produce things which are liable to be, explained away as agreeable to the assumption of human; nature; but shall offer such passages as all will allow to be decisive in proof of His divine nature. In Genesis we find God saying, Let Us make man in Our own Image. By this plural number showing, that there was some other person to whom He spoke. Had He been one, He would have been said to have made Him in His own Image, but there is another; and He is said to have made man in the Image of that other. — Catena Aurea by Aquinas

Matthew 1:2

Ambrose of Milan ((as quoted by Aquinas, AD 1274)): (in Luc. cap. 3. lib. iii. n. 7, 8.) For Abraham was the first who deserved the witness of faith; “He believed God, and it was accounted to him for righteousness.” It behoved therefore that he should be set forth as the first in the line of descent, who was the first to deserve the promise of the restoration of the Church, In thee shall all the nations of the earth be blessed. And it is again brought to a period in David, for that Jesus should be called his Son; hence to him is preserved the privilege, that from him should come the beginning of the Lord’s genealogy. — Catena Aurea by Aquinas

Augustine of Hippo ((as quoted by Aquinas, AD 1274)): (De Cons. Evan. ii. 1.) Matthew, by beginning with Christ’s genealogy, shows that he has undertaken to relate Christ’s birth according to the flesh. But Luke, as rather describing Him as a Priest for the atonement of sin, gives Christ’s genealogy not in the beginning of his Gospel, but at His baptism, when John bare that testimony, Lo, He that taketh away the sins of the world. (John 1:29.) In the genealogy of Matthew is figured to us the taking on Him of our sins by the Lord Christ; in the genealogy of Luke, the taking away of our sins by the same; hence Matthew gives them in a descending, Luke in an ascending, series. But Matthew, describing Christ’s human generation in descending order, begins his enumeration with Abraham. — Catena Aurea by Aquinas

Glossa Ordinaria ((as quoted by Aquinas, AD 1274)): Yet he names all the brethren of Judah with him in the lineage. lsmael and Esau had not remained in the worship of the true God; but the brethren of Judah were reckoned in God’s people.

But Judah is the only one mentioned by name, and that because the Lord was descended from him only. But in each of the Patriarchs we must note not their history only, but the allegorical and moral meaning to be drawn from them; allegory, in seeing whom each of the Fathers foreshewed; moral instruction in that through each one of the Fathers some virtue may be edified in us either through the signification of his name, or through his exampleg. Abraham is in many respects a figure of Christ, and chiefly in his name, which is interpreted the Father of many nations, and Christ is Father of many believers. Abraham moreover went out from his own kindred, and abode in a strange land; in like manner Christ, leaving the Jewish nation, went by His preachers throughout the Gentiles.

Morally; Abraham signifies to us the virtue of faith in Christ, as an example himself, as it is said of him, Abraham believed God, and it was accounted unto Him for righteousness. Isaac may represent hope; for Isaac is interpreted ’laughter,’ as he was the joy of his parents; and hope is our joy, making ns to hope for eternal blessings and to joy in them. Abraham begat Isaac, and faith begets hope. Jacob signifies ’love,’ for love embraces two lives; active in the love of our neighbour, contemplative in the love of God; the active is signified by Leah, the contemplative by Rachel. For Leah is interpreted. ’labouringh,’ for she is active in labour; Racheli ‘having seen the beginning,’ because by the contemplative, the beginning, that is God, is seen. Jacob is born of two parents, as love is born of faith and hope; for what we believe, we both hope for and love. — Catena Aurea by Aquinas

John Chrysostom ((as quoted by Aquinas, AD 1274)): (Hom. iii.) Matthew then, desiring to preserve in memory the lineage of the Lord’s humanity through the succession of His parents, begins with Abraham, saying, Abraham begat Isaac. Why does he not mention lsmael, his first-born? And again, Isaac begat Jacob; why does he not speak of Esau his first-born? Because through them he could not have come down to David.

(Hom. iii.) Or, he names all the twelve Patriarchs that he may lower that pride which is drawn from a line of noble ancestry. For many of these were born of maidservants, and yet were Patriarchs and heads of tribes. — Catena Aurea by Aquinas

John Chrysostom: But why is it, that having mentioned Abraham, and having said that “he begat Isaac, and Isaac, Jacob;” and not having made any mention of his brother; when he is come to Jacob, he remembers both “Judah, and his brethren”? Now there are some that say, it was because of the perverseness of Esau, and of the rest that came before. But I should not say this; for if it were so, how is it that he a little after mentions such women? It being out of contraries, in this place, that His glory is manifested; not by having great forefathers, but low and of little account. For to the lofty One it is a great glory to be able to abase Himself exceedingly. Wherefore then did He not mention them? Because Saracens, and Ishmaelites, and Arabians, and as many as are sprung from those ancestors, have nothing in common with the race of the Israelites. For this cause then he passes over those in silence, and hastens on to His forefathers, and those of the Jewish people. Wherefore he saith, “And Jacob begat Judas and his brethren.” For at this point the race of the Jews begins to have its peculiar mark. — Homily on the Gospel of Matthew 3

John Chrysostom: For this cause he made mention also of the twelve patriarchs, by this again bringing down their pride at the noble birth of their fathers. Because many of these also were born of women that were slaves; but nevertheless the difference of the parents did not make a difference in the children. For all were equally both patriarchs and heads of tribes. For this is the precedence of the Church, this the prerogative of the nobility that is among us, taking its type from the beginning. So that whether thou be bond or free, thou hast from thence nothing more nor less; but the question is all about one thing only, namely, the mind, and the disposition of the soul. — Homily on the Gospel of Matthew 3

Pseudo-Chrysostom ((as quoted by Aquinas, AD 1274)): Isaac is interpreted ’laughter,’ but the laughter of the saints is not the foolish convulsion of the lips, but the rational joy of the heart, which was the mystery of Christ. For as he was granted to his parents in their extreme age to their great joy, that it might be known that he was not the child of nature, but of grace, thus Christ also in this last time came of a Jewish mother to be the joy of the whole earth; the one of a virgin, the other of a woman past the age, both contrary to the expectation of nature.

Our Jacob in like manner begot the twelve Apostles in the Spirit, not in the flesh; in word, not in blood. Judah is interpreted ‘confessor,’ for he was a type of Christ who was to be the confessor of His Father, as He spake, I confess to Thee, Father, Lord of heaven and earth. — Catena Aurea by Aquinas

Remigius of Rheims ((as quoted by Aquinas, AD 1274)): These heresies therefore the Apostles overthrow in the opening of their Gospels, as Matthew in relating how He derived His descent from the kings of the Jews proves Him to have been truly man and to have had true flesh. Likewise Luke, when he describes the priestly stock and person; Mark when he says, The beginning of the Gospel of Jesus Christ the Son of God; and John when lie says, In the beginning was the Word; both show Him to have been before all ages God, with God the Father.

Jacob is interpreted ‘supplanter,’ and it is said of Christ, Thou hast cast down beneath Me them that rose up against Me. (Ps. 18:43.) — Catena Aurea by Aquinas

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

You see that he mentioned Judah and his brothers because the twelve tribes were from them.

Matthew 1:3

Ambrose of Milan ((as quoted by Aquinas, AD 1274)): (in Luc. c. 3.) But Luke has avoided the mention of these, that he might set forth the series of the priestly race immaculate. But the plan of St. Matthew did not exclude the righteousness of natural reason; for when he wrote in his Gospel, that He who should take on Him the sins of all, was born in the flesh, was subject to wrongs and pain, he did not think it any detraction from His holiness that He did not refuse the further humiliation of a sinful parentage. Nor, again, would it shame the Church to be gathered from among sinners, when the Lord Himself was born of sinners; and, lastly, that the benefits of redemption might have their beginning with His own forefathers: and that none might imagine that a stain in their blood was any hindrance to virtue, nor again any pride themselves insolently on nobility of birth.

(ubi sup.) Observe that Matthew does not name both without a meaning; for though the object of his writing only required the mention of Phares, yet in the twins a mystery is signified; namely, the double life of the nations, one by the Law, the other by Faith.

(ubi sup.) But how did Ruth who was an alien marry a man that was a Jew? and wherefore in Christ’s genealogy did His Evangelist so much as mention a union, which in the eye of the law was bastard? Thus the Saviour’s birth of a parentage not admitted by the law appears to us monstrous, until we attend to that declaration of the Apostle, The Law was not given for the righteous, but for the unrighteous. (1 Tim. 1:9.) For this woman who was an alien, a Moabitess, a nation with whom the Mosaic Law forbad all intermarriage, and shut them totally out of the Church, how did she enter into the Church, unless that she were holy and unstained in her life above the Law? Therefore she was exempt from this restriction of the Law, and deserved to be numbered in the Lord’s lineage, chosen from the kindred of her mind, not of her body. To us she is a great example, for that in her was prefigured the entrance into the Lord’s Church of all of us who are gathered out of the Gentiles. — Catena Aurea by Aquinas

Augustine of Hippo ((as quoted by Aquinas, AD 1274)): (de Civ. Dei, xv. 15.) Neither was Judah himself a first-born, nor of these two sons was either his first-born; he had already had three before them. So that he keeps in that line of descent, by which he shall arrive at David, and from him whither he purposed. — Catena Aurea by Aquinas

Glossa Ordinaria ((as quoted by Aquinas, AD 1274)): Morally; Abraham signifies to us the virtue of faith in Christ, as an example himself, as it is said of him, Abraham believed God, and it was accounted unto Him for righteousness. Isaac may represent hope; for Isaac is interpreted ’laughter,’ as he was the joy of his parents; and hope is our joy, making ns to hope for eternal blessings and to joy in them. Abraham begat Isaac, and faith begets hope. Jacob signifies ’love,’ for love embraces two lives; active in the love of our neighbour, contemplative in the love of God; the active is signified by Leah, the contemplative by Rachel. For Leah is interpreted. ’labouringh,’ for she is active in labour; Racheli ‘having seen the beginning,’ because by the contemplative, the beginning, that is God, is seen. Jacob is born of two parents, as love is born of faith and hope; for what we believe, we both hope for and love. 3-6. And Judas begat Phares and Zara of Thamar; and Phares begat Esrom; and Esrom begat Aram; and Aram begat Aminadab; and Aminadab begat Naasson; and Naasson begat Salmon; and Salmon begat Booz of Rachab; and Booz begat Obed of Ruth; and Obed begat Jesse; and Jesse begat David the king.

Passing over the other sons of Jacob, the Evangelist follows the family of Judah, saying, But Judah begat Phares and Zara of Thamar.

Judah begat Phares and Zarah before he went into Egypt, whither they both accompanied their father. In Egypt, Phares begat Esrom; and Esrom begat Aram; Aram begat Aminadab; Aminadab begat Naasson; and then Moses led them out of Egypt. Naasson was head of the tribe of Judah under Moses in the desert, where he begat Salmon; and this Salmon it was who, as prince of the tribe of Judah, entered the land of promise with Joshua.

This Salmon in the promised land begat Booz of this Rahab. Booz begat Obeth of Ruth.

Jesse, the father of David, has two names, being more frequently called Isai. But the Prophet says, There shall come a rod from the stem of Jesse; (Is. 11:1.) therefore to show that this prophecy was fulfilled in Mary and Christ, the Evangelist puts Jesse.

Christ Himself espouses Rahab, i. e. the Gentile Church; for Rahabr is interpreted either ‘hunger,’ or ‘breadth,’ or ‘might;’ for the Church of the Gentiles hungers and thirsts after righteousness, and converts philosophers and kings by the might of her doctrine. Ruth is interpreted either ‘seeing’ or ‘hastenings’ and denotes the Church which in purity of heart sees God, and hastens to the prize of the heavenly call.

Let us now see what virtues they be which these fathers edify in us; for faith, hope, and charity are the foundation of all virtues; those that follow are like additions over and above them. Judah is interpreted ‘confession,’ of which there are two kinds, confession of faith, and of sin. If then, after we be endowed with the three forementioned virtues, we sin, confession not of faith only but of sin is needful for us. Phares is interpreted ‘division,’ Zamar ’the east,’ and Thamar ‘bitternessz.’ Thus confession begets separation from vice, the rise of virtue, and the bitterness of repentance. After Phares follows Esron, ‘an arrow,’ for when one is separated from vice and secular pursuits, he should become a dart wherewith to slay by preaching the vices of others. Aram is interpreted ’elect’ or ’loftya,’ for as soon as one is detached from this world, and profiteth for another, he must needs be held to be elect of God, famous amongst men, high in virtue. Naasson is ‘augury,’ but this augury is of heaven, not of earth. It is that of which Joseph boasted when he said, Ye have taken away the cup of my Lord, where with He is wont to divine. (Gen. 44:5.) The cup is the divine Scripture wherein is the draught of wisdom; by this the wise man divines, since in it he sees things future, that is, heavenly things. Next is Salomonb, ’that perceiveth,’ for he who studies divine Scripture becomes perceiving, that is, he discerns by the taste of reason, good from bad, sweet from bitter. Next is Booz, that is ‘brave,’ for who is well taught in Scripture becomes brave to endure all adversity.

Then follows Obeth, i. e. ‘servitude,’ for which none is fit but he who is strong; and this servitude is begotten of Ruth, that is ‘haste,’ for it behoves a slave to be quick, not slow.

Or Jesse may be interpreted ‘incensec.’ For it we serve God in love and fear, there will be a devotion in the heart, which in the heat and desire of the heart offers the sweetest incense to God. But when one is become a fit servant, and a sacrifice of incense to God, it follows that he becomes David, (i. e. ‘of a strong hand,’) who fought mightily against his enemies, and made the Idumeans tributary. In like manner ought he to subdue carnal men to God by teaching and example. — Catena Aurea by Aquinas

Jerome ((as quoted by Aquinas, AD 1274)): It should be noted, that none of the holy women are taken into the Saviour’s genealogy, but rather such as Scripture has condemned, that He who came for sinners being born of sinners might so put away the sins of all; thus Ruth the Moabitess follows among the rest.

Ruth the Moabitess fulfils the prophecy of Isaiah, Send forth, O Lord, the Lamb that shall rule over the earth, out of the rock of the desert to the mount of the daughter of Sion. (Is. 16:1.) — Catena Aurea by Aquinas

Jerome: (Verse 3.) But Judas begot Phares and Zaram of Thamar. Phares begot Esron. Esron begot Aram. Aram begot Aminadab. Aminadab begot Naasson. It should be noted in the genealogy of the Savior that no holy women are included; only those whom Scripture reproaches, since He came for sinners, being born of sinners, in order to erase the sins of all. Therefore, even in the following generations, Ruth the Moabitess and Bathsheba the wife of Uriah are mentioned. — Commentary on Matthew

Pseudo-Chrysostom ((as quoted by Aquinas, AD 1274)): By Zarah is denoted the people of the Jews, which first appeared in the light of faith, coming out of the dark womb of the world, and was therefore marked with the scarlet thread of the circumciser, for all supposed that they were to be God’s people; but the Law was set before their face as it had been a wall or hedge. Thus the Jews were hindered by the Law, but in the times of Christ’s coming the hedge of the Law was broken down that was between Jews and Gentiles, as the Apostle speaks, Breaking down the middle wall of partition; (Eph. 2:14.) and thus it fell out that the Gentiles, who were signified by Phares, as soon as the Law was broken through by Christ’s commandments, first entered into the faith, and after followed the Jews.

But as we believe that the names of these Fathers were given for some special reason under the providence of God, it follows, but Naasson begat Salmon. This Salmon after his father’s death entered the promised land with Joshua as prince of the tribe of Judah. He took a wife of the name of Rahab. This Rahab is said to have been that Rahab the harlot of Jericho who entertained the spies of the children of Israel, and hid them safely. For Salmon being noble among the children of Israel, inasmuch as he was of the tribe of Judah, and son of the prince thereof, beheld Rahab so ennobled through her great faith, that she was worthy whom he should take to wife. Salmon is interpreted ‘receive a vesselk,’ perhaps as if invited in God’s providence by his very name to receive Rahab a vessel of election.

How Booz took to wife a Moabitess whose name was Ruth, I thought it needless to tell, seeing the Scripture concerning them is open to all. We need but say thus much, that Ruth married Booz for the reward of her faith, for that she had cast off the gods of her forefathers, and had chosen the living God. And Booz received her to wife for reward of his faith, that from such sanctified wedlock might be descended a kingly race.

This brave one is the son of Rahab, that is, of the Church; for Rahab signifies ‘breadth’ or ‘spread out,’ for because the Church of the Gentiles was called from all quarters of the earth, it is called ‘breadth.’

They who look to wealth and not temper, to beauty and not faith, and require in a wife such endowments as are required in harlots, will not beget sons obedient to their parents or to God, but rebellious to both; that their children may be punishment of their ungodly wedlock. Obeth begat Jesse, that is ‘refreshment,’ for whoever is subject to God and his parents, begets such children as prove his ‘refreshment.’ — Catena Aurea by Aquinas

Rabanus Maurus ((as quoted by Aquinas, AD 1274)): Or following another interpretation, according to the abundance of grace, and the width of love. He isn Aram the chosen, according to that, Behold my Servant whom I have chosen. (Is. 42:1.) He is Aminadab, that is ‘willingo,’ in that He says, I will freely sacrifice to Thee. (Is. 54:6.) Also He is Naassonp, i. e. ‘augury,’ as He knows the past, the present, and the future; or, ’like a serpent,’ according to that, Moses lifted up the serpent in the wilderness. (John 3:14.) He isq Salmon, i. e. ’that feeleth,‘as He said, I feel that power is gone forth out of me. (Luke 8:46.) — Catena Aurea by Aquinas

Remigius of Rheims ((as quoted by Aquinas, AD 1274)): It is asked, why this epithet King is thus given by the holy Evangelist to David alone? Because he was the first king in the tribe of Judah. Christ Himself is Phares ’the divider,’ as it is written, Thou shalt divide the sheep from the goats; (Mat. 25:33.) He is Zaraml, ’the east,’ Lo the man, the east is His name; (Zech. 6:12.) He is Esromm, ‘an arrow,’ He hath set me as a polished shaft. (Is. 49:2.)

Christ is also Boozt, because He is strength, for, When I am lifted up, I will draw all men unto Me. (John 12:32.) He is Obeth. ‘a servantu,’ for, the Son of man came not to be ministered unto, but to minister. (Mat. 20:28.) He is Jesse, or ‘burntx,’ for, I am come to send fire on earth. (Luke 12:49.) He is Davidy, ‘mighty in arm,’ for, the Lord is great and powerful; (Ps. 24:8.) ‘desirable,’ for, He shall come, the Desire of all nations; (Hag. 2:7.) ‘beautiful to behold,’ according to that, Beautiful in form before the sons of men. (Ps. 45:3.) — Catena Aurea by Aquinas

Severus of Antioch: It is for this reason [to show Christ’s true humanity] that in this genealogy the Evangelist mentioned in his list even those who had shocking carnal relations that were inappropriate and outside the law. For Matthew wrote with due deliberation, “And Judah became the father of Perez and Zerah by Tamar” and even more plainly “And David became the father of Solomon by Uriah’s wife.” These were women with whom they became united by fornication and adultery. By this means the genealogy revealed that it is our very sinful nature that Christ himself came to heal. It is that very nature which had fallen, revolted and plunged into inordinate desires. When our nature fled [from God], he took hold of it. When it dashed out and ran away in revolt, he stopped it, held onto it, enabled it to return and blocked its downward spiral. This is what the words of the apostle say in this regard: “For surely it is not with angels that he is concerned but with the descendants of Abraham. Therefore he had to be made like his brothers in every respect.”Christ therefore took upon himself a blood relationship to that nature which fornicated, in order to purify it. He took on that very nature that was sick, in order to heal it. He took on that nature which fell, in order to lift it up. All this occurred in a charitable, beneficial manner wholly appropriate to God. Although sinless, he became united to the flesh that is of the same essence as ours, which possesses an intelligent soul. It is with this premise that the gestation and conception from the Holy Spirit was spoken and the virgin birth occurred, the birth that knew not marriage or carnal union and that respected in an unspeakable manner the seal of virginal purity. — CATHEDRAL SERMONS, HOMILY 94

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

Matthew 1:4

Jerome: (Vers. 4 seqq.) Naasson, however, fathered Salmon. Salmon, however, fathered Boaz by Rahab. Boaz, however, fathered Obed by Ruth. Obed, however, fathered Jesse. Jesse, however, fathered King David. David, however, king, fathered Solomon by her who had been Uriah’s. Solomon, however, fathered Rehoboam. Rehoboam, however, fathered Abijah. Abijah, however, fathered Asa. Asa, however, fathered Jehoshaphat. Jehoshaphat, however, fathered Joram. This is Naasson, the prince of the tribe of Judah, as we read in Numbers (Num. I and II).

Joram, however, begot Oziam. Ozias, however, begot Joathan. Joathan, however, begot Achaz. Achaz, however, begot Ezechiam. Ezechias, however, begot Manassen. Manasses, however, begot Amon. Amon, however, begot Josiam. Josias, however, begot Jechoniam and his brothers in the Babylonian exile. In the fourth book of Kings (Ch. III, VIII and following), we read that Joram was begotten by Ochoziam, and after his death, Josabeth, daughter of King Joram and sister of Ochozia, took Joas, the son of her brother, and rescued him from the slaughter that was being carried out by Athalia (or Atholia). His son Amasias succeeded him to the kingdom, and after him his son Azarias, who is also called Ozias (or Ochozias). His son Joathan succeeded him. Therefore, you can see that according to the history, there were three kings in the middle whom the Evangelist omitted: for Joram did not beget Ozias, but Ochozias, and the others we mentioned. However, because it was the intent of the Evangelist to list three sets of fourteen generations in different periods of time, and Joram had married the most wicked Jezabel, his memory is removed up to the third generation, so as not to be included in the order of the holy birth. — Commentary on Matthew

Matthew 1:5

Tertullian: But how far wider an extent the Lord assigns to those crimes we are sure: when He defines adultery to consist even in concupiscence, “if one shall have cast an eye lustfully on,” and stirred his soul with immodest commotion; when He judges murder to consist even in a word of curse or of reproach, and in every impulse of anger, and in the neglect of charity toward a brother just as John teaches, that he who hates his brother is a murderer. — On Idolatry

Theophylact of Ohrid: Some believe Rachab to be that Rahab the harlot who received the spies of Jesus son of Nave [i.e. Joshua son of Nun]. She saved them, and was herself saved as well. He mentions her to show that just as she was a harlot, so, too, was the congregation of the nations, for they went whoring in their practices. But all those who accepted the spies of Jesus, that is, the apostles, and were convinced by their words, were saved from among the nations.

Ruth was a foreigner but nevertheless she was married to Boaz (Ruth 4:13-17). So, too, the Church is from among the Gentiles. For like Ruth, these Gentiles had been foreigners and outside the covenants, yet they forsook their people, their idols, and their father, the devil. And as Ruth was wed to Boaz of the seed of Abraham, so too was the Church taken as bride by the Son of God.

Matthew 1:6

Ambrose of Milan ((as quoted by Aquinas, AD 1274)): (ubi sup.) But the holy David is the more excellent in this, that he confessed himself to be but man, and neglected not to wash out with the tears of repentance the sin of which he had been guilty, in so taking away Urias’ wife. Herein showing us that none ought to trust in his own strength, for we have a mighty adversary whom we cannot overcome without God’s aid. And you will commonly observe very heavy sins befalling to the share of illustrious men, that they may not from their other excellent virtues be thought more than men, but that you may see that as men they yield to temptation. — Catena Aurea by Aquinas

Augustine of Hippo ((as quoted by Aquinas, AD 1274)): (De Cons. Ev. ii. 4.) Since in Matthew’s genealogy is showed forth the taking on Him by Christ of our sins, therefore he descends from David to Solomon, in whose mother David had sinned. Luke ascends to David through Nathan, for through Nathan the prophet God punished David’s sin; because Luke’s genealogy is to show the putting away of our sins.

(Lib. Retract. ii. 16.) That is it, must be said, through a prophet of the same name, for it was not Nathan the son of David who reproved him, but a prophet of the same name. — Catena Aurea by Aquinas

Glossa Ordinaria ((as quoted by Aquinas, AD 1274)): Or Jesse may be interpreted ‘incensec.’ For it we serve God in love and fear, there will be a devotion in the heart, which in the heat and desire of the heart offers the sweetest incense to God. But when one is become a fit servant, and a sacrifice of incense to God, it follows that he becomes David, (i. e. ‘of a strong hand,’) who fought mightily against his enemies, and made the Idumeans tributary. In like manner ought he to subdue carnal men to God by teaching and example. 6-8. David the king begat Solomon of her that had been the wife of Urias; and Solomon begat Roboam; and Roboam begat Abia; and Abia begat Asa; and Asa begat Josaphat. The Evangelist has now finished the first fourteen generations, and is come to the second, which consists of royal personages, and therefore beginning with David, who was the first king in the tribe of Judah, he calls him David the king.

Besides, he does not name Bathsheba, that, by naming Urias, he may recal to memory that great wickedness which she was guilty of towards him. — Catena Aurea by Aquinas

Pseudo-Chrysostom ((as quoted by Aquinas, AD 1274)): Solomon is interpreted ‘peacemaker,’ because having subdued all the nations round about, and made them tributary, he had a peaceful reign. Roboam is interpreted ‘by a multitude of people,’ for multitude is the mother of sedition; for where many are joined in a crime, that is commonly unpunishable. But a limit in numbers is the mistress of good order. — Catena Aurea by Aquinas

Remigius of Rheims ((as quoted by Aquinas, AD 1274)): Let us enquire why Matthew does not mention Bathsheba by name as he does the other women. Because the others, though deserving of much blame, were yet commendable for many virtues. But Bathsheba was not only consenting in the adultery, but in the murder of her husband, hence her name is not introduced in the Lord’s genealogy. — Catena Aurea by Aquinas

Severus of Antioch: The Evangelist exposes and derides the passions of our race, its dishonors and ailments, to which the Word of God descended in his mercy. He descended to glorify them and raise them up by his charity. It in no way reflects badly upon the physician that he stoops to the level of those who are sick. Matthew could have written, “David became the father of Solomon by Bathsheba” (the name of the woman involved). In deriding, so to speak, adultery itself, he rather stated clearly, “And David was the father of Solomon by the wife of Uriah.” He thus showed that Christ, who descended from such a degenerate race by generation, “took up our infirmities and bore the burden of our ills,” as one of the prophets said. — CATHEDRAL SERMONS, HOMILY 94.54

Theophylact of Ohrid: Again, he mentions Uriah’s wife to show that no one should be ashamed of his forefathers but rather should strive by his own virtue to make even them illustrious. He also mentions Uriah’s wife to show that all are acceptable to God, even those born of adultery, if only they have virtue.

Matthew 1:8

Ambrose of Milan ((as quoted by Aquinas, AD 1274)): (In Luc. cap. 2.) That there were two kings of the name of Joakim, is clear from the Book of Kings. And Joakim slept with his fathers, and Joachin his son reigned, in his stead. (2 Kings 24:6.) This son is the same whom Jeremiah calls Jeconias. And rightly did St. Matthew purpose to differ from the Prophet, because he sought to show therein the great abundance of the Lord’s mercies. For the Lord did not seek among men nobility of race, but suitably chose to be born of captives and of sinners, as He came to preach remission of sin to the captives. The Evangelist therefore did not conceal either of these; but rather showed them both, inasmuch as both were called Jeconias. — Catena Aurea by Aquinas

Augustine of Hippo ((as quoted by Aquinas, AD 1274)): (Hilar. Amast. V. et N. Test. q. 85.) Or, Ochozias, Joash, and Amasias, were excluded from the number, because their wickedness was continuous and without interval. For Solomon was suffered to hold the kingdom for his father’s deserts, Roboam for his son’s. But these three doing evil successively were excluded. This then is an example how a race is cut off when wickedness is shown therein in perpetual succession. And Ozias begat Joatham; and Joatham begat Achaz; and Achaz begat Ezekias. — Catena Aurea by Aquinas

Glossa Ordinaria ((as quoted by Aquinas, AD 1274)): This Ezekias was he to whom, when he had no children, it was said, Set thy house in order, for thou shalt die. (Is. 38:1.) He wept, not from desire of longer life, for he knew that Solomon had thereby pleased God, that he had not asked length of days; but he wept, for he feared that God’s promise should not be fulfilled, when himself, being in the line of David of whom Christ should come, was without children. And Ezekias begat Manasses; and Manasses begat Amon; and Amon begat Josias.

Mystically, David is Christ, who overcame Golias, that is, the Devil. Urias, i. e. God is my light, is the Devil who says, I will be like the Highest. (Is. 14:14.) To Him the Church was married, when Christ on the Throne of the majesty of His Father loved her, and having made her beautiful, united her to Himself in wedlock. Or Urias is the Jewish nation who through the Law boasted of their light. From them Christ took away the Law, having taught it to speak of Himself. Bersabee is ’the well of satiety,’ that is, the abundance of spiritual grace.

Morally; After David follows Solomon, which is interpreted, ‘peaceful.’ For one then becomes peaceful, when unlawful motions being composed, and being as it were already set in the everlasting rest, he serves God, and turns others to Him. Then follows Roboam, that is ’the breadth of the people.’ For when there is no longer any thing to overcome within himself, it behoves a man to look abroad to others, and to draw with him the people of God to heavenly things. Next is Abias, that is, ’the Lord Father,’ for these things premised, He may proclaim Himself the Son of God, and then He will be Asa, that is, ‘raising up,’ and will ascend to His Father from virtue to virtue: and He will become Josaphat, that is, ‘judging,’ for He will judge others, and will be judged of none. Thus he becomes Joram, that is, ’lofty,’ as it were dwelling on high; and is made Oziah, that is, ’the strong One of the Lord,’ as attributing all his strength to God, and persevering in his path. Then follows Jotham, that is, ‘perfect,’ for he groweth daily to greater perfection. And thus he becomes Ahaz, that is, ’embracing,’ for by obedience knowledge is increased according to that, They have proclaimed the worship of the Lord, and have understood His doings. Then follows Ezekias, that is, ’the Lord is strong,’ because he understands that God is strong, and so turning to His love, he becomes Manasses, ‘forgetful,’ because he gives up as forgotten all worldly things; and is made thereby Amon, that is, ‘faithful,’ for whoso despises all temporal things, defrauds no man of his goods. Thus he is made Josias, that is, ‘in certain hope of the Lord’s salvation;’ for Josias is interpreted ’the salvation of the Lord.’ — Catena Aurea by Aquinas

Hilary of Poitiers ((as quoted by Aquinas, AD 1274)): Thus the stain of the Gentile alliance being purged, the royal race is again taken up in the fourth following generation. — Catena Aurea by Aquinas

Jerome ((as quoted by Aquinas, AD 1274)): In the fourth book of Kings we read, that Ochozias was the son of Joram. On his death, Josabeth, sister of Ochozias and daughter of Joram, took Joash, her brother’s son, and preserved him from the slaughter of the royal seed by Athalias. To Joash succeeded his son Amasias; after him his son Azarias, who is called Ozias; after him his son Joatham. Thus you see according to historical truth there were three intervening kings, who are omitted by the Evangelist. Joram, moreover, begot not Ozias, but Ochozias, and the rest as we have related. But because it was the purpose of the Evangelist to make each of the three periods consist of fourteen generations, and because Joram had connected himself with Jezebel’s most impious race, therefore his posterity to the third generation is omitted in tracing the lineage of the holy birth.

Otherwise, we may consider the first Jeconias to be the same as Joakim, and the second to be the son not the father, the one being spelt with k and m, the second by ch and n. This distinction has been confounded both by Greeks and Latins, by the fault of writers and the lapse of time. — Catena Aurea by Aquinas

Pseudo-Chrysostom ((as quoted by Aquinas, AD 1274)): Solomon is interpreted ‘peacemaker,’ because having subdued all the nations round about, and made them tributary, he had a peaceful reign. Roboam is interpreted ‘by a multitude of people,’ for multitude is the mother of sedition; for where many are joined in a crime, that is commonly unpunishable. But a limit in numbers is the mistress of good order. 8-11. And Josaphat begat Joram; and Joram begat Ozias; and Ozias begat Joatham; and Joatham begat Achaz; and Achaz begat Ezekias; and Ezekias begat Manasses; and Manasses begat Amon; and Amon begat Josias; and Josias begat Jechonias and his brethren, about the time they were carried away to Babylon.

What the Holy Spirit testified through the Prophet, saying, that He would cut off every male from the house of Ahab, and Jezebel, that Jehu the son of Nausi fulfilled, and received the promise that his children to the fourth generation should sit on the throne of Israel. As great a blessing then as was given upon the house of Ahab, so great a curse was given on the house of Joram, because of the wicked daughter of Ahab and Jezebel, that his sons to the fourth generation should be cut out of the number of the Kings. Thus his sin descended on his posterity as it had been written, I will visit the sins of the fathers upon the children unto the third and fourth generation. (Exod. 20:5.) Thus see how dangerous it is to marry with the seed of the ungodly.

But the order in the Book of Kings (2 Kings 23.) is different, thus namely; Josias begot Eliakim, afterwards called Joakim; Joakim begot Jechonias. But Joakim is not reckoned among the Kings in the genealogy, because God’s people had not set him on the throne, but Pharaoh by his might. For if it were just that only for their intermixture with the race of Ahab, three kings should be shut out of the number in the genealogy, was it not just that Joakim should be likewise shut out, whom Pharaoh had set up as king by hostile force? And thus Jechonias, who is the son of Joakim, and the grandson of Josiah, is reckoned among the kings as the son of Josiah, in place of his father who is omitted. — Catena Aurea by Aquinas

Rabanus Maurus ((as quoted by Aquinas, AD 1274)): Or; ’the might of the people,’ because he quickly converts the people to the faith.

Or, ’embracing,’ because None knoweth the Father but the Son. (Matt. 11:27.)

And that incense signifies prayer, the Psalmist witnesses, saying, Let my prayer come up as incense before Thee. (Ps. 141:2.) Or, ‘The salvation of the Lord,’ according to that, My salvation is for ever. (Is. 55.) — Catena Aurea by Aquinas

Remigius of Rheims ((as quoted by Aquinas, AD 1274)): But it may be asked, why the Evangelist says they were born in the carrying away, when they were born before the carrying away. He says this because they were born for this purpose, that they should be led captive, from the dominion of the whole nation, for their own and others’ sins. And because God foreknew that they were to be carried away captive, therefore he says, they were born in the carrying away to Babylon. But of those whom the holy Evangelist places together in the Lord’s genealogy, it should be known, that they were alike in good or ill fame. Judas and his brethren were notable for good, in like manner Phares and Zara, Jechonias and his brethren, were notable for evil.

Bersabee is interpreted ’the seventh well,’ or ’the well of the oathc;’ by which is signified the grant of baptism, in which is given the gift of the sevenfold Spirit, and the oath against the Devil is made. Christ is also Solomon, i. e. the peaceful, according to that of the Apostle, He is our peace. (Eph. 2:14.) Roboamd is, ’the breadth of the people,’ according to that, Many shall come from the East and from the West.

He is also Abias, that is, ’the Lord Father,’ according to that, One is your Father who is in heaven. (Mat. 23:9.) And again, Ye call me Master and Lord. (John 13:13.) He is also Asae, that is, ’lifting up,’ according to that, Who taketh away the sins of the world. (John 1:29.) He is also Josaphat, that is, ‘judging,’ for, The Father hath committed all judgment unto the Son. (John 5:22.) He is also Joram, that is, ’lofty,’ according to that, No man hath ascended up to heaven, but He that came down from heaven. (John 3:13.) He is also Ozias, that is, ’the Lord’s strength,’ for The Lord is my strength and my praise. (Ps. 118:14.) He is also Jothamf, that is, ‘completed,’ or ‘perfected,’ for Christ is the end of the Law. (Rom. 10:4.) He is also Ahazg, that is, ’turning,’ according to that, Be ye turned to Me. (Zech. 1:3.)

He is also Ezekias, that is, ’the strong Lord,’ or, ’the Lord shall comfort;’ according to that, Be of good cheer, I have overcome the world. (John 16:33.) He is also Manasses, that is, ‘forgetful,’ or, ‘forgotten,’ according to that, I will not remember your sins any more. (Ezek. 28.) He is also Aaronh, that is,’ faithful,’ according to that, The Lord is faithful in all His words. (Ps. 145:17.) He is also Josias, that is, ’the incense of the Lordi,’ as, And being in an agony, He prayed more earnestly. (Luke 22:44.)

He is Jechoniask, that is, ‘preparing,’ or ’the Lord’s preparation,’ according to that, If I shall depart, I will also prepare a place for you. (John 14:3.) — Catena Aurea by Aquinas

Matthew 1:11

Jerome: Verse 1. “In the third year of the reign of Joacim (Jehoiakim) king of Judah, Nebuchadnezzar king of Babylon came to Jerusalem and besieged it.” Jehoiakim, son of the Josiah in whose thirteenth regnal year Jeremiah began to prophesy, and under whom the woman Hulda prophesied, was the same man as was called by the other name of Eliakim, and reigned over the tribes of Judah and Jerusalem eleven years. His son Jehoiachin surnamed Jeconiah, followed him in the kingship, and on the tenth day of the third month of his reign he was taken captive by Nebuchadnezzar’s generals and brought to Babylon. In his place his paternal uncle Zedekiah, a son of Josiah, was appointed king, and in his eleventh year Jerusalem was captured and destroyed. Let no one therefore imagine that the Jehoiakim in the beginning of Daniel is the same person as the one who is spelled Jehoiachin in the commencement of Ezekiel. For the latter has “-chin” as its final syllable, whereas the former has “-kim.” And it is for this reason that in the Gospel according to Matthew there seems to be a generation missing, because the second group of fourteen, extending to the time of Jehoiakim, ends with a son of Josiah, and the third group begins with Jehoiachin, son of Jehoiakim. Being ignorant of this factor, Porphyry formulated a slander against the Church which only revealed his own ignorance, as he tried to prove the evangelist Matthew guilty of error. — St. Jerome, Commentary on Daniel, CHAPTER ONE

Theophylact of Ohrid: The “deportation to Babylon” means the captivity which they later endured when they were all led away into Babylon. For the Babylonians campaigned against them on another occasion, causing less affliction. But on this occasion, the Babylonians carried them all away from their homeland.

Matthew 1:12

Ambrose of Milan ((as quoted by Aquinas, AD 1274)): Of whom Jeremiah speaks. Write this man dethroned; for there shall not spring of his seed one sitting on the throne of David. (Jer. 22:30.) How is this said of the Prophet, that none of the seed of Jeconias should reign? For if Christ reigned, and Christ was of the seed of Jeconiah, then has the Prophet spoken falsely. But it is not there declared that there shall be none of the seed of Jeconiah, and so Christ is of his seed; and that Christ did reign, is not in contradiction to the prophecy; for He did not reign with worldly honours, as He said, My kingdom is not of this world. (John 18:36.) — Catena Aurea by Aquinas

Glossa Ordinaria ((as quoted by Aquinas, AD 1274)): Morally; After David follows Solomon, which is interpreted, ‘peaceful.’ For one then becomes peaceful, when unlawful motions being composed, and being as it were already set in the everlasting rest, he serves God, and turns others to Him. Then follows Roboam, that is ’the breadth of the people.’ For when there is no longer any thing to overcome within himself, it behoves a man to look abroad to others, and to draw with him the people of God to heavenly things. Next is Abias, that is, ’the Lord Father,’ for these things premised, He may proclaim Himself the Son of God, and then He will be Asa, that is, ‘raising up,’ and will ascend to His Father from virtue to virtue: and He will become Josaphat, that is, ‘judging,’ for He will judge others, and will be judged of none. Thus he becomes Joram, that is, ’lofty,’ as it were dwelling on high; and is made Oziah, that is, ’the strong One of the Lord,’ as attributing all his strength to God, and persevering in his path. Then follows Jotham, that is, ‘perfect,’ for he groweth daily to greater perfection. And thus he becomes Ahaz, that is, ’embracing,’ for by obedience knowledge is increased according to that, They have proclaimed the worship of the Lord, and have understood His doings. Then follows Ezekias, that is, ’the Lord is strong,’ because he understands that God is strong, and so turning to His love, he becomes Manasses, ‘forgetful,’ because he gives up as forgotten all worldly things; and is made thereby Amon, that is, ‘faithful,’ for whoso despises all temporal things, defrauds no man of his goods. Thus he is made Josias, that is, ‘in certain hope of the Lord’s salvation;’ for Josias is interpreted ’the salvation of the Lord.’ 12-15. And after they were brought to Babylon, Jechonias begat Salathiel; and Salathiel begat Zorobabel; and Zorobabel begat Abiud; and Abiud begat Eliakim; and Eliakim begat Azor; and Azor begat Sadoc; and Sadoc begat Achim; and Achim begat Eliud; and Eliud begat Eleazar; and Eleazar begat Matthan; and Matthan begat Jacob.

But this seems to contradict the genealogy which is read in Chronicles (1 Chron. 3:17.). For there it is said, that Jeconias begot Salathiel and Phadaias, and Phadaias begot Zorobabel, and Zorobabel Mosollah, Ananias, and Salomith their sister. But we know that many parts of the Chronicles have been corrupted by time, and error of transcribers. Hence come many and controverted questions of genealogies which the Apostle bids us avoid (1 Tim. 1:4.). Or it may be said, that Salathiel and Phadaias are the same man under two different names. Or that Salathiel and Phadaias were brothers, and both had sons of the same name, and that the writer of the history followed the genealogy of Zorobabel, the son of Salathiel. From Abiud down to Joseph, no history is found in the Chronicles; but we read that the Hebrews had many other annals, which were called the Words of the Days, of which much was burned by Herod, who was a foreigner, in order to confound the descent of the royal line. And perhaps Joseph had read in them the names of his ancestors, or knew them from some other source. And thus the Evangelist could learn the succession of this genealogy. It should be noted, that the first Jeconiah is called the resurrection of the Lord, the second, the preparation of the Lord. Both are very applicable to the Lord Christ, who declares, I am the resurrection, and the life; (John 11:25.) and, I go to prepare a place for you. (John 14:2.) Salathiel, i. e. ’the Lord is my petition,’ is suitable to Him who said, Holy Father, keep them whom Thou hast given Me. (John 17:11.)

He is also Eleazar, i. e. ‘God is my helper,’ as in the seventeenth Psalm, My God, my helper. He is also Mathan, that is, ‘giving,’ or, ‘given,’ for, He gave gifts for men; (Eph. 4:8.) and, God so loved the world, that He gave His only begotten Son. (John 3:16.) — Catena Aurea by Aquinas

Jerome: (Verse 12 and following) And after the Babylonian exile, Jechonias fathered Salathiel. Salathiel fathered Zorobabel. Zorobabel fathered Abiud. Abiud fathered Eliacim. Eliacim fathered Azor. Azor fathered Sadoc. Sadoc fathered Achim. Achim fathered Eliud. Eliud fathered Eleazar. Eleazar fathered Matthan. Matthan fathered Jacob. If we were to place Jechonias at the end of the first fourteen generations, in the next there would not be fourteen but thirteen. Therefore, let us know that Jeconiah is the same person as Joachim, the former being the father and the latter being the son; the former is written with ‘c’ and ’m’, while the latter is written with ‘ch’ and ’n’. This confusion arose due to errors of the scribes and the passage of time among both the Greeks and the Latins. — Commentary on Matthew

Pseudo-Chrysostom ((as quoted by Aquinas, AD 1274)): (ubi sup.) After the carrying away, he sets Jeconiah again, as now become a private person.

Concerning Salathiell, we have read nothing either good or bad, but we suppose him to have been a holy man, and in the captivity to have constantly besought God in behalf of afflicted Israel, and that hence he was named Salathiel, ’the petition of Godm.’ Salathiel begot Zorobabel, which is interpreted, ‘flowing postponed,’ or, ‘of the confusion,’ or here, ’the doctor of Babylonn.’ I have read, but know not whether it be true, that both the priestly line and the royal line were united in Zorobabel; and that it was through him that the children of Israel returned into their own country. For that in a disputation held between three, of whom Zorobabel was one, each defending his own opinion, Zorobabel’s sentence, that Truth was the strongest thing, prevailed; and that for this Darius granted him that the children of Israel should return to their country; and therefore after this providence of God, he was rightly called Zorobabel, ’the doctor of Babylon.’ For what doctrine greater than to show that Truth is the mistress of all things? — Catena Aurea by Aquinas

Rabanus Maurus ((as quoted by Aquinas, AD 1274)): But let us see what moral signification these names contain. After Jeconias, which means ’the preparation of the Lord,’ follows Salathiel, i. e. ‘God is my petition,’ for he who is rightly prepared, prays not but of God. Again, he becomes Zorobabel, ’the master of Babylon,’ that is, of the men of the earth, whom he makes to know concerning God, that He is their Father, which is signified in Abiud. Then that people rise again from their vices, whence follows Eliacim, ’the resurrection;’ and thence rise to good works, which is Azor, and becomes Sadoch, i. e. ‘righteous;’ and then they are taught the love of their neighbour. He is my brother, which is signified in Achim; and through love to God he says of Him, ‘My God,’ which Eliud signifies. Then follows Eleazar, i. e. ‘God is my helper;’ he recognizes God as his helper. But whereto he tends is shown in Matthan, which is interpreted ‘gift,’ or ‘giving;’ for he looks to God as his benefactor; and as he wrestled with and overcame his vices in the beginning, so he does in the end of life, which belongs to Jacob, and thus he reaches Joseph, that is, ‘The increase of virtues.’ — Catena Aurea by Aquinas

Remigius of Rheims ((as quoted by Aquinas, AD 1274)): He is also Zorobabel, that is, ’the master of confusion,’ according to that, Your Master eateth with publicans and sinners. (Matt. 9:11.) He is Abiud, that is, ‘He is my Father,’ according to that, I and the Father are One. (John 10:30.) He is also Eliacimo, that is, ‘God the Reviver,’ according to that, I will revive him again in the last day. (John 6:54.) He is also Azor, that is, ‘aided,’ according to that, He who sent Me is with Me. (John 8:29.) He is also Sadoch, that is, ’the just,’ or, ’the justified,’ according to that, He was delivered, the just for the unjust. (1 Pet. 3:18.) He is also Achim, that is, ‘my brother is He,’ according to that, Whoso doeth the will of My Father, he is My brother. (Matt. 12:50.) He is also Eliud, that is, ‘He is my God,’ according to that, My Lord, and my God. (John 20:28.)

He is also Jacob, ’that supplanteth,’ for not only hath He supplanted the Devil, but hath given His power to His faithful people; as, Behold I have given you power to tread upon serpents. (Luke 10:19.) He is also Joseph, that is, ‘adding,’ according to that, I came that they might have life, and that they might have it abundantly. (John 10:10.) — Catena Aurea by Aquinas

Matthew 1:16

Augustine of Hippo ((as quoted by Aquinas, AD 1274)): (De Cons. Evang. ii. 2.) He is more properly called his son, by whom he was adopted, than had he been said to have been begotten of him of whose flesh he was not born. Wherefore Matthew, in saying Abraham begot Isaac, and continuing the same phrase throughout down to Jacob begot Joseph, sufficiently declares that he gives the father according to the order of nature, so as that we must hold Joseph to have been begotten, not adopted, by Jacob. Though even if Luke had used the word begotten, we need not have thought it any serious objection; for it is not absurd to say of an adopted son that he is begotten, not after the flesh, but by affection.

(De Cons. Evang. ii. 4.) And suitably does Luke, who relates Christ’s ancestry not in the opening of his Gospel, but at his baptism, follow the line of adoption, as thus more clearly pointing Him out as the Priest that should make atonement for sin. For by adoption we are made the sons of God, by believing in the Son of God. But by the descent according to the flesh which Matthew follows, we rather see that the Son of God was for us made man. Luke sufficiently shows that he called Joseph the son of Heli, because he was adopted by Heli, by his calling Adam the son of God, which he was by grace, as he was set in Paradise, though he lost it afterwards by sinning.

(De Hæres. ii.) This is said against Valentinus, who taught that Christ took nothing of the Virgin Mary, but passed through her as through a channel or pipe.

Wherefore it pleased Him to take flesh of the womb of a woman, is known in His own secret counsels; whether that He might confer honour on both sexes alike, by taking the form of a man, and being born of a woman, or from some other reason which I would not hastily pronounce on.

(De Cons. Evang. ii. 1.) It was not lawful that he should think to separate himself from Mary for this, that she brought forth Christ as yet a Virgin. And herein may the faithful gather, that if they be married, and preserve strict continence on both sides, yet may their wedlock hold with union of love only, without carnal; for here they see that it is possible that a son be born without carnal embrace.

(De Nupt. et Concup. i. 11.) In Christ’s parents was accomplished every good benefit of marriage, fidelity, progeny, and a sacrament. The progeny we see in the Lord Himself; fidelity, for there was no adultery; sacrament, for there was no divorce.

(ubi sup.) Also, the line of descent ought to be brought down to Joseph, that in wedlock no wrong might be done to the male sex, as the more worthy, provided only nothing was taken away from the truth; because Mary was of the seed of David.

(Id. non occ.) Hence then we believe that Mary was in the line of David; namely, because we believe the Scripture which affirms two things, both that Christ was of the seed of David according to the flesh, and that He should be conceived of Mary not by knowledge of man, but as yet a virgin. — Catena Aurea by Aquinas

Augustine of Hippo: Matthew relates the human lineage of Christ in this way: After recounting the fathers from Abraham, he continues to Joseph, the husband of Mary, from whom Jesus was born. It is not fitting to think of Joseph apart from his marriage to Mary, who bore Christ as a virgin and not from intercourse with him. For by his example an incomparable commendation is made to faithful married persons of the principle that even when by common consent they maintain their continence, the marital relation can still remain steadfast and still be rightly called one of wedlock, not by virtue of physical intercourse but by the heart’s affection. This is especially so because it was possible for a son to be born to them without bodily embrace, which is intended within the purpose of procreation. Furthermore, Joseph should not have been denied being called Christ’s father on the basis that he did not beget him through intercourse. For if he had adopted a child from another, he would have rightly been the father of one who was not even born from his own wife.Indeed, Christ was even considered by some to be the son of Joseph, just as if he had been simply born of his flesh. But this was believed by those who did not know of Mary’s virginity. Luke says, “Jesus, when he began his ministry, was about thirty years of age, being the son (as was supposed) of Joseph.” Instead of naming Mary his only parent, he had not the slightest hesitation in also speaking of both parties as his parents when he says, “And the child grew and became strong, filled with wisdom; and the favor of God was upon him. Now his parents went to Jerusalem every year at the feast of the Passover.” Lest any imagine that by the “parents” here was meant only Mary and her blood relations, we do well to recall that preceding word of Luke: “And his father and mother marveled at what was said about him.” — HARMONY OF THE GOSPELS 2.1.2-3

Augustine of Hippo: Since he thus related that Christ was born from Mary as a virgin and not as a result of intercourse with Joseph, for what reason does Matthew call him his father, if not because we understand Joseph to be truly the husband of Mary, not through intercourse of the flesh but in virtue of the genuine spiritual union of marriage?… All this suggests that Luke’s phrase, “as was supposed,” was inserted with a view of correcting those of the opinion that he was born from Joseph in the same way that others are born. — HARMONY OF THE GOSPELS 2.1.3

Council of Ephesus ((as quoted by Aquinas, AD 1274)): Herein we must beware of the error of Nestorius, who thus speaks; “When Divine Scripture is to speak either of the birth of Christ which is of the Virgin Mary, or His death, it is never seen to put God, but either, Christ, or Son, or Lord; since these three are significative of the two natures, sometimes of this, sometimes of that, and sometimes of both this and that together. And here is a testimony to this, Jacob begot Joseph the husband of Mary, of whom was born Jesus, who is called Christ. For God the Word needed not a second birth of a woman.” — Catena Aurea by Aquinas

Eusebius of Caesarea ((as quoted by Aquinas, AD 1274)): (Hist. Eccles. 1.7.) For Matthan and Melchi at different periods had each a son by one and the same wife Jesca. Matthan, who traced through Solomon, first had her, and died leaving one son, Jacob by name. As the Law forbade not a widow, either dismissed from her husband, or after the death of her husband, to be married to another, so Melchi, who traced through Matthan, being of the same tribe but of another race, took this widow to his wife, and begat Heli his son. Thus shall we find Jacob and Heli, though of a different race, yet by the same mother, to have been brethren. One of whom, namely Jacob, after Heli his brother was deceased without issue, married his wife, and begat on her the third, Joseph, by nature indeed and reason his own son; whereupon also it is written, And Jacob begat Joseph. But by the Law, he was the son of Heli; for Jacob, being his brother, raised up seed to him. Thus the genealogy, both as recited by Matthew, and by Luke, stands right and true; Matthew saying, And Jacob begot Joseph; Luke saying, Which was the son, as it was supposed, (for he adds this withal,) of Joseph, which was the son of Heli, which was the son of Melchi. Nor could he have more significantly or properly expressed that way of generation according to the Law, which was made by a certain adoption that had respect to the dead, carefully leaving out the word begetting throughout even to the end.

(ubi sup.) Neither does this lack good authority; nor has it been suddenly devised by us for this purpose. For the kinsmen of our Saviour according to the flesh, either out of desire to show forth this their so great nobility of stock, or simply for the truth’s sake, have delivered it unto us. — Catena Aurea by Aquinas

Eusebius of Caesarea: Hist. Eccles. i, 7: For Mat than and Mel chi at different periods had each a sonby one and the same wife Jesca. Mat than, who traced through Solomon, first hadher, and died leaving one son, Jacob by name. As the Law forbade not a widow, either dismissed from her husband, or after the death of her husband, to be married to another, so Mel chi, who traced through Mat than, being of the same tribe but of another race, took this widow to his wife, and begat Heli his son. Thus shall we find Jacob and Heli, though of a different race, yet by the same mother, to have been brethren. One of whom, namely Jacob, after Heli his brother was deceased without issue, married his wife, and begat on her the third, Joseph, by nature indeed and reason his own son. Whereupon also it is written, “And Jacob begat Joseph.” But by the Law, he was the son of Heli; for Jacob, being his brother, raised up seed tohim.Nor could he have more significantly or properly expressed that way of generation according to the Law, which was made by a certain adoption that had respect to the dead, carefully leaving out the word “begetting” throughout even to the end. Neither does this lack good authority; nor has it been suddenly devised by us for this purpose. For the kinsmen of our Saviour according to the flesh, either out of desire to show forth this their so great nobility of stock, or simply for the truth’s sake, have delivered it unto us.

Gennadius of Massilia ((as quoted by Aquinas, AD 1274)): (De Eccles. Dog. 2.) The Son of God was born of human flesh, that is of Mary, and not by man after the way of nature, as Ebion says; and accordingly it is significantly added, Of her Jesus was born. — Catena Aurea by Aquinas

Glossa Ordinaria ((as quoted by Aquinas, AD 1274)): In the last place, after all the patriarchs, he sets down Joseph the husband of Mary, for whose sake all the rest are introduced, saying, But Jacob begot Joseph. — Catena Aurea by Aquinas

Hilary of Poitiers ((as quoted by Aquinas, AD 1274)): (Quæst. Nov. et Vet. Test. q. 49.) What God conveyed by the anointing of oil to those who were anointed to be kings, this the Holy Spirit conveyed upon the man Christ, adding thereto the expiation; wherefore when born He was called Christ; and thus it proceeds, who is called Christ. — Catena Aurea by Aquinas

Hilary of Poitiers: Quaest. Nov. et Vet. Test. q. 49: What God conveyed by the anointing of oil to those who were anointed to be kings, this the Holy Spirit conveyed upon the man Christ, adding thereto the expiation; wherefore when born He was called Christ; and thus it proceeds, “who is called Christ.”

Jerome ((as quoted by Aquinas, AD 1274)): This passage is objected to us by the Emperor Julian in his Discrepancy of the Evangelists. Matthew calls Joseph the son of Jacob, Luke makes him the son of Heli. He did not know the Scripture manner, one was his father by nature, the other by law. For we know that God commanded by Moses, that if a brother or near kinsman died without children, another should take his wife, to raise up seed to his brother or kinsman. (Deut. 25.) But of this matter Africanus the chronologistp, and Eusebius of Cæsarca, have disputed more fully.

When you hear this word husband, do not straight bethink you of wedlock, but remember the Scripture manner, which calls persons only betrothed husband and wife.

The attentive reader may ask, Seeing Joseph was not the father of the Lord and Saviour, how does his genealogy traced down to him in order pertain to the Lord? We will answer, first, that it is not the practice of Scripture to follow the female line in its genealogies; secondly, that Joseph and Mary were of the same tribe, and that he was thence compelled to take her to wife as a kinsman, and they were enrolled together at Bethlehem, as being come of one stock. — Catena Aurea by Aquinas

Jerome: (Ver. 16) But Jacob begot Joseph. Here Julianus Augustus has presented to us the disagreement of the Evangelists, why the evangelist Matthew called Joseph the son of Jacob, and Luke called him the son of Heli; not understanding the custom of the Scriptures, that one is according to nature, the other according to the Law his father. For we know this by the command of God given through Moses, that if a brother or relative without children dies, another should take his wife to raise up offspring for his brother or relative (Deut. II). Both Africanus, a historian of the time, and Eusebius of Caesarea extensively debated in their books the discrepancies in the Gospels. — Commentary on Matthew

John Chrysostom ((as quoted by Aquinas, AD 1274)): (Hom. iv.) Having gone through all the ancestry, and ended in Joseph, he adds, The husband of Mary, thereby declaring that it was for her sake that he was included in the genealogy. — Catena Aurea by Aquinas

John Chrysostom: Having then mentioned all His forefathers, and ending with Joseph, he did not stop at this, but added, “Joseph the husband of Mary;” intimating that it was for her sake he traced his genealogy also. Then, lest when thou hast heard of the “husband of Mary,” thou shouldest suppose that Christ was born after the common law of nature, mark, how he sets it right by that which follows. “Thou hast heard,” saith he, “of an husband, thou hast heard of a mother, thou hast heard a name assigned to the child, therefore hear the manner too of the birth.” — Homily on the Gospel of Matthew 4

Rabanus Maurus ((as quoted by Aquinas, AD 1274)): But let us see what moral signification these names contain. After Jeconias, which means ’the preparation of the Lord,’ follows Salathiel, i. e. ‘God is my petition,’ for he who is rightly prepared, prays not but of God. Again, he becomes Zorobabel, ’the master of Babylon,’ that is, of the men of the earth, whom he makes to know concerning God, that He is their Father, which is signified in Abiud. Then that people rise again from their vices, whence follows Eliacim, ’the resurrection;’ and thence rise to good works, which is Azor, and becomes Sadoch, i. e. ‘righteous;’ and then they are taught the love of their neighbour. He is my brother, which is signified in Achim; and through love to God he says of Him, ‘My God,’ which Eliud signifies. Then follows Eleazar, i. e. ‘God is my helper;’ he recognizes God as his helper. But whereto he tends is shown in Matthan, which is interpreted ‘gift,’ or ‘giving;’ for he looks to God as his benefactor; and as he wrestled with and overcame his vices in the beginning, so he does in the end of life, which belongs to Jacob, and thus he reaches Joseph, that is, ‘The increase of virtues.’ — Catena Aurea by Aquinas

Tertullian: But to what shifts you resort, in your attempt to rob the syllable ex (of) of its proper force as a preposition, and to substitute another for it in a sense not found throughout the Holy Scriptures! You say that He was born through a virgin, not of a virgin, and in a womb, not of a womb, because the angel in the dream said to Joseph, “That which is born in her” (not of her) “is of the Holy Ghost.” But the fact is, if he had meant “of her,” he must have said “in her; “for that which was of her, was also in her. The angel’s expression, therefore, “in her,” has precisely the same meaning as the phrase “of her.” It is, however, a fortunate circumstance that Matthew also, when tracing down the Lord’s descent from Abraham to Mary, says, “Jacob begat Joseph the husband of Mary, of whom was born Christ.” — On the Flesh of Christ

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

Vigilius of Thapsus ((as quoted by Aquinas, AD 1274)): (Vigil. Cont. Fel. 12. ap. Aug. t. 8. p. 45.) But not one was the Son of God, and another the son of a man; but the same Christ was the Son of both God and man. And as in one man, the soul is one and the body is another, so in the mediator between God and man, the Son of God was one, and the son of man another; yet of both together was one Christ the Lord. Two in distinction of substance, one in unity of Person. But the heretic objects; “how can you teach Him to have been born in time whom you say was before coeternal with His Father? For birth is as it were a motion of a thing not in being, before it be born, bringing about this, that by benefit of birth it come into being. Whence it is concluded, that He who was in being cannot be born; if He could be born He was not in being.” (To this it is replied by Augustine;) Let us imagine, as many will have it, that the universe has a general soul, which by some unspeakable motion gives life to all seeds, so as that itself is not mixed up with the things it produces. When this then passes forth into the womb to form passible matter to its own uses, it makes one with itself the person of that thing which it is clear has not the same substance. And thus, the soul being active and the matter passive, of two substances is made one man, the soul and the flesh being distinct; thus it is that our confession is, that that soul is born of the womb which in coming to the womb we say conferred life on the thing conceived. He, I say, is said to be born of His mother, who shaped to Himself a body out of her, in which He might be born; not as though before He was born, His mother might, as far as pertained to Him, not have been in being. In like manner, yea in a manner yet more incomprehensible and sublime, the Son of God was born, by taking on Him perfect manhood of his Mother. He who by his singular almighty power is the cause of their being born to all things that are born. — Catena Aurea by Aquinas

Matthew 1:17

Ambrose of Milan ((as quoted by Aquinas, AD 1274)): (in Luc. c. 3.) Let us not think this is to be overlooked, that though there were seventeen Kings of Judæa between David and Jeconiah, Matthew only recounts fourteen. We must observe that there might be many more successions to the throne than generations of men; for some may live longer and beget children later; or might be altogether without seed; thence the number of Kings and of generations would not coincide.

(ubi sup.) Again, from Jeconiah to Joseph are computed twelve generations; yet he afterwards calls these also fourteen. But if you look attentively, you will be able to discover the method by which fourteen are reckoned here. Twelve are reckoned including Joseph, and Christ is the thirteenth; and history declares that there were two Joakims, that is two Jeconiahs, father and son. The Evangelist has not passed over either of these, but has named them both. Thus, adding the younger Jeconiah, fourteen generations are computed. — Catena Aurea by Aquinas

Augustine of Hippo ((as quoted by Aquinas, AD 1274)): (De Cons. Ev. ii. 4.) Or, one of Christ’s forefathers is counted twice, because in him, Jeconiah to wit, there was made a passing off to strange nations since he was carried to Babylon. Wherever a series turns out of the right line to go in any other direction there is an angle made, and that part that is in the angle is reckoned twice. Thus here is a figure of Christ, who passes from the circumcision to the uncircumcision, and is made a cornerstone.

(ubi sup.) After having divided the whole into three periods of fourteen generations, he does not sum them all up and say, The sum of the whole is forty and two; because one of those fathers, that is Jeconiah, is reckoned twice; so that they do not amount to forty-two, as three times fourteen does, but because one is reckoned twice over, there are only forty-one generations. Matthew therefore, whose purpose was to draw out Christ’s kingly character, counts forty successions in the genealogy exclusive of Christ. This number denotes the time for which we must be governed by Christ in this world, according to that painful discipline which is signified by the iron rod of which it is written in the Psalms, Thou shall rule them with a rod of iron. That this number should denote this our temporal life, a reason offers at hand, in this, that the seasons of the year are four, and that the world itself is bounded by four sides, the east, and west, the north, and the south. But forty contains ten four times. Moreover, ten itself is made up by a number proceeding from one to four. — Catena Aurea by Aquinas

Augustine of Hippo: This particular number of generations, totaling forty, is a sign of that laborious period in which, under the discipline of Christ the King, we will continue to fight against the devil. The same number was foreshadowed in both the law and the prophets, who had already solemnized a fast of forty days for the humbling of the soul (this pattern was firmly set in the narratives of Moses and Elijah, each of whom fasted for forty days). The Gospel narrative itself then again foreshadowed this same number in the fast of the Lord himself, during his forty days of temptation by the devil. What else does this narrative show than that condition of temptation which pertains to us through all the space of this age? Christ bore this temptation in the flesh when he condescended to take upon himself our own mortality.Add to this also that after his resurrection, it was his will to remain with his disciples on the earth not longer than forty days. During this time he continued to mingle his resurrected life with theirs in the form of human intercourse. He shared with them food, which mortals need for life, even though he himself would never die. All this was done with the view of signifying to them through these forty days that although his presence would be later hidden from their eyes, he would yet fulfill what he promised when he said, “I am with you, even to the end of the world.”67 There may be other and subtler methods of accounting for the length of this age, but the most apparent anticipations within the natural order of this number are the seasons of the years, which revolve in four successive alternations. Note also the fact that the world itself has its bounds determined by four divisions (which Scripture sometimes designates by the names of the winds, east and west, north or south). The number forty then is four times the cycle-completing number ten. The number ten, of course, is itself made up by adding one, two, three and four together. — HARMONY OF THE GOSPELS 2.4.9

Glossa Ordinaria ((as quoted by Aquinas, AD 1274)): Or we may say, that there are three Kings overlooked, as was said above.

Or in this number is signified the sevenfold grace of the Holy Spirit. The number is made up of seven, doubled, to show that the grace of the Holy Spirit is needed both for soul and body to salvation. Also the genealogy is divided into three portions of fourteen thus. The first from Abraham to David, so as that David is included in it; the second from David to the carrying away, in which David is not included, but the carrying away is included; the third is from the carrying away to Christ, in which if we say that Jeconiah is included, then the carrying away is included. In the first are denoted the men before the Law, in which you will find some of the men of the Law of nature, such as Abraham, Isaac, and Jacob, all as far as Solomon. In the second are denoted the men under the Law; for all who are included in it were under the Law. In the third are found the men of grace; for it is finished in Christ, who was the giver of grace; and because in it was the deliverance from Babylon, signifying the deliverance from captivity that was made by Christ.

Or, the ten refers to the decalogue, the four to this life present, which passes through four seasons; or by the ten is meant the Old Testament, by the four the New. — Catena Aurea by Aquinas

Jerome: (Verse 17) The man of Mary, from whom Jesus was born, who is called Christ. When you hear the word ‘man’, do not entertain the suspicion of marriage; but remember the custom of the Scriptures, that the husband is called the spouse of the bride. — Commentary on Matthew

John Chrysostom ((as quoted by Aquinas, AD 1274)): Or he divided the whole genealogy into three parts, to show that not even by the change of their government were they made better, but under Judges, Kings, High Priests, and Priests, held the same evil course. For which cause also he mentions the captivity in Babylon, showing that neither by this were they corrected. But the going down into Egypt is not mentioned, because they were not still in terror of the Egyptians as they were of the Assyrians or Parthians; and because that was a remote, but this a recent event; and because they had not been carried thither for sin as they had to Babylon. — Catena Aurea by Aquinas

John Chrysostom: He hath divided all the generations into three portions, to indicate that not even when their form of government was changed did they become better, but alike under an aristocracy, and under a king, and under an oligarchy, they were in the same evil ways, and whether popular leaders, or priests, or kings controlled them, it was no advantage to them in the way of virtue.

But wherefore hath he in the middle portion passed over three kings, and in the last, having set down twelve generations, affirmed them to be fourteen? The former question I leave for you to examine; for neither is it needful for me to explain all things to you, lest ye should grow indolent: but the second we will explain. To me then he seems in this place to be putting in the place of a generation, both the time of the captivity, and Christ Himself, by every means connecting Him with us. And full well doth he put us in mind of that captivity, making it manifest that not even when they went down thither, did they become more sober-minded; in order that from everything His coming may be shown to be necessary.

Wherefore, that he was not acting without an object, or by chance, when he distributed Christ’s forefathers into three portions, is plain from what hath been said. And mark, too, whence he begins, and where he ends. From Abraham to David; from David to the captivity of Babylon; from this unto Christ Himself. For both at the beginning he put the two in close succession, David and Abraham, and also in summing up he mentions both in the same way. And this, because, as I have already said, it was to them that the promises were made.

But why can it be, that as he mentioned the captivity of Babylon, he did not mention also the descent into Egypt? Because they had ceased to be any longer afraid of the Egyptians, but the Babylonians they dreaded still. And the one thing was ancient, but the other fresh, and had taken place of late. And to the one they were carried down for no sins, but to the other, transgressions were the cause of their being removed. — Homily on the Gospel of Matthew 4

Pseudo-Chrysostom ((as quoted by Aquinas, AD 1274)): Having enumerated the generations from Abraham to Christ, he divides them into three divisions of fourteen generations, because three times at the end of fourteen generations the state of the people of the Jews was changed. From Abraham to David they were under Judges; from David to the carrying away into Babylon under Kings; from the carrying away to Christ under the High Priests. What he would show then is this; like as ever at the end of fourteen generations the state of men has changed, so there being fourteen generations completed from the carrying away to Christ, it must needs be that the state of men be changed by Christ. And so since Christ all the Gentiles have been made under one Christ Judge, King, and Priest. And for that Judges, Kings, and Priests prefigured Christ’s dignity, their beginnings were always in a type of Christ; the first of the Judges was Joshua the son of Nave; the first of the Kings, David; the first of the Priests, Jesus son of Josedech. That this was typical of Christ none doubts.

Or, the same Jeconiah is counted twice in the Gospel, once before the carrying away, and again after the carrying away. For this Jeconiah being one person had two different conditions; before the carrying away he was King, as being made King by the people of God; but he became a private man at the carrying away; hence he is reckoned once among the Kings before the carrying away; and after the carrying away once among private men. — Catena Aurea by Aquinas

Remigius of Rheims ((as quoted by Aquinas, AD 1274)): He made fourteen generations, because the ten denotes the decalogue, and the four the four books of the Gospel; whence this shows the agreement of the Law and the Gospel. And he put the fourteen three times over, that he might show that the perfection of law, prophecy, and grace, consists in the faith of the Holy Trinity.

But if any, maintaining that it is not the same Jeconiah, but two different persons, make the number forty and two, we then shall say that the Holy Church is signified; for this number is the product of seven, and six; (for six times seven make forty-two;) the six denotes labour, and the seven rest. — Catena Aurea by Aquinas

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

Vigilius of Thapsus ((as quoted by Aquinas, AD 1274)): (Vigil. Cont. Fel. 12. ap. Aug. t. 8. p. 45.) But not one was the Son of God, and another the son of a man; but the same Christ was the Son of both God and man. And as in one man, the soul is one and the body is another, so in the mediator between God and man, the Son of God was one, and the son of man another; yet of both together was one Christ the Lord. Two in distinction of substance, one in unity of Person. But the heretic objects; “how can you teach Him to have been born in time whom you say was before coeternal with His Father? For birth is as it were a motion of a thing not in being, before it be born, bringing about this, that by benefit of birth it come into being. Whence it is concluded, that He who was in being cannot be born; if He could be born He was not in being.” (To this it is replied by Augustine;) Let us imagine, as many will have it, that the universe has a general soul, which by some unspeakable motion gives life to all seeds, so as that itself is not mixed up with the things it produces. When this then passes forth into the womb to form passible matter to its own uses, it makes one with itself the person of that thing which it is clear has not the same substance. And thus, the soul being active and the matter passive, of two substances is made one man, the soul and the flesh being distinct; thus it is that our confession is, that that soul is born of the womb which in coming to the womb we say conferred life on the thing conceived. He, I say, is said to be born of His mother, who shaped to Himself a body out of her, in which He might be born; not as though before He was born, His mother might, as far as pertained to Him, not have been in being. In like manner, yea in a manner yet more incomprehensible and sublime, the Son of God was born, by taking on Him perfect manhood of his Mother. He who by his singular almighty power is the cause of their being born to all things that are born. — Catena Aurea by Aquinas

Matthew 1:18

Ambrose of Milan ((as quoted by Aquinas, AD 1274)): (De Spir. Sanct. ii. 5.) That which is of any thing is either of the substance or the power of that thing; of the substance, as the Son who is of the Father; of the power, as all things are of God, even as Mary was with child of the Holy Spirit. — Catena Aurea by Aquinas

Augustine of Hippo ((as quoted by Aquinas, AD 1274)): (De Nupt. et Concup. i. 12.) There was no carnal knowledge in this wedlock, because in sinful flesh this could not be without carnal desire which came of sin, and which He would be without, who was to be without sin; and that hence He might teach us that all flesh which is born of sexual union is sinful flesh, seeing that Flesh alone was without sin, which was not so born.

(Enchir c. 40.) Furthermore, this manner in which Christ was born of the Holy Spirit suggests to us the grace of God, by which man without any previous merits, in the very beginning of his nature, was united with the Word of God into so great unity of person, that he was also made son of God. (c. 38.). But inasmuch as the whole Trinity wrought to make this creature which was conceived of the Virgin, though pertaining only to the person of the Son, (for the works of the Trinity are indivisible,) why is the Holy Spirit only named in this work? Must we always, when one of the Three is named in any work, understand that the whole Trinity worked in that?

(De Cons. Evang. ii. 5.) How this was done Matthew omits to write, but Luke relates after the conception of John, In the sixth month the Angel was sent; and again, The Holy Ghost shall come upon thee. This is what Matthew relates in these words, She was found with child of the Holy Ghost. And it is no contradiction that Luke has described what Matthew omits; or again that Matthew relates what Luke has omitted; that namely which follows, from Now Joseph her husband being a just man, to that place where it is said of the Magi, that They returned into their own country another way. If one desired to digest into one narrative the two accounts of Christ’s birth, he would arrange thus; beginning with Matthew’s words, Now the birth of Christ was on this wise; (Luke 1:5.) then taking up with Luke, from There was in the days of Herod, to, Mary abode with her three months, and returned to her house; then taking up again Matthew, add, She was found with child of the Holy Ghost. (Mat. 1:10.) — Catena Aurea by Aquinas

Bede ((as quoted by Aquinas, AD 1274)): (in Luc. c. 3.) Mary is interpreted, ‘Star of the Sea,’ after the Hebrew; ‘Mistress,’ after the Syriac; as she bare into the world the Light of salvation, and the Lordr. — Catena Aurea by Aquinas

CS Lewis: There is an activity of God displayed throughout creation, a wholesale activity let us say which men refuse to recognize. The miracles done by God incarnate, living as a man in Palestine, perform the very same things as this wholesale activity, but at a different speed and on a smaller scale. One of their chief purposes is that men, having seen a thing done by personal power on the small scale, may recognize, when they see the same thing done on the large scale, that the power behind it is also personal – is indeed the very same person who lived among us two thousand years ago. The miracles in fact are a retelling in small letters of the very same story which is written across the whole world in letters too large for some of us to see…

I can understand the man who denies the miraculous altogether; but what is one to make of the people who admit some miracles but deny the Virgin Birth? Is it that for all their lip service to the laws of Nature there is only one law of Nature that they really believe? Or is it that they see in this miracle a slur upon sexual intercourse which is rapidly becoming the one thing venerated in a world without veneration? No miracle is in fact more significant. What happens in ordinary generation? What is a father’s function in the act of begetting? A microscopic particle of matter from his body fertilizes the female: and with that microscopic particle passes, it may be, the color of his hair and his great grandfather’s hanging lip, and the human form in all its complexity of bones, liver, sinews, heart, and limbs, and pre-human form which the embryo will recapitulate in the womb. Behind every spermatozoon lies the whole history of the universe: locked within it is no small part of the world’s future. That is God’s normal way of making a man – a process that takes centuries, beginning with the creation of matter itself, and narrowing to one second and one particle at the moment of begetting. And once again men will mistake the sense impressions which this creative act throws off for the act itself or else refer it to some infinite being such as Genius. Once, therefore, God does it directly, instantaneously; without a spermatozoon, without the millenniums of organic history behind the spermatozoon. There was of course another reason. This time He was creating not simply a man, but the man who was to be Himself: the only true Man. The process which leads to the spermatozoon has carried down with it through the centuries much undesirable silt; the life which reaches us by that normal route is tainted. To avoid that taint, to give humanity a fresh start, he once short-circuited the process. There is a vulgar anti-God paper which some anonymous donor sends me every week. In it recently I saw the taunt that we Christians believe in a God who committed adultery with the wife of a Jewish carpenter. The answer to that is that if you describe the action of God in fertilizing Mary as “adultery” then, in that sense, God would have committed adultery with every woman who ever had a baby. For what He did once without a human father, He does always even when He uses a human father as His instrument. For the human father in ordinary generation is only a carrier, sometimes an unwilling carrier, always the last in a long line of carriers, of life that comes from the supreme life. Thus the filth that our poor, muddled, sincere, resentful enemies fling at the Holy One, either does not stick, or, sticking, turns into glory. — Miracles, from God in the Dock

Chromatius of Aquileia: For blessed Matthew, after enumerating the genealogy of Christ, added the following regarding hope for our salvation: “After Mary, mother of Jesus, had been betrothed to Joseph, she was found to be pregnant by the Holy Spirit before they were married.” This is the heavenly mystery, this sacrament obscured and hidden by the Holy Spirit. Luke describes in greater detail the manner of the Lord’s incarnation, for he recounts how an angel came to Mary and greeted her saying, “Hail woman full of grace,” and the rest that follows. And when Mary asked him how what he had been proclaiming to her could take place—because she had never had relations with a man—he said to her, “The Holy Spirit will come upon you and the power of the Most High will overshadow you. And thus what is born from you will be called the Son of God.” It was right that holy Mary, who was about to conceive the Lord of glory in her womb, be informed about the Holy Spirit and the excellence of the Most High when she received into her blessed womb the Creator of the world. Indeed, both Matthew and Luke began their narratives with the corporeal birth of the Lord. John, however, addresses the issue of Jesus’ divine birth in the preface to his Gospel: “In the beginning was the Word, and the Word was with God, and God was the Word. This was with God in the beginning. All things were made through him and without him nothing was made.” The Evangelists help us to recognize both the divine and corporeal birth of the Lord, which they describe as a twofold mystery and a kind of double path. Indeed, both the divine and the bodily birth of the Lord are indescribable, but that from the Father vastly exceeds every means of description and wonder. The bodily birth of Christ was in time; his divine birth was before time. The one in this age, the other before the ages. The one from a virgin mother, the other from God the Father. Angels and men stood as witnesses at the corporeal birth of the Lord, yet at his divine birth there was no witness except the Father and the Son, because nothing existed before the Father and the Son. But because the Word could not be seen as God in the glory of his own divinity, he assumed visible flesh to demonstrate his invisible divinity. He took from us what is ours in order to give generously what is his. — TRACTATE ON Matthew 2.1.13

Cyril of Alexandria ((as quoted by Aquinas, AD 1274)): (Epist. ad Monach. Egypt. [Ep. p. 7.]) What will any one see in the Blessed Virgin more than in other mothers, if she be not the mother of God, but of Christ, or the Lord, as Nestorius says? For it would not be absurd should any one please to name the mother of any anointed person, the mother of Christ. Yet she alone and more than they is called the Holy Virgin, and the mother of Christ. For she bare not a simple man as ye say, but rather the Word incarnate, and made man of God the Father. But perhaps you say, Tell me, do you think the Virgin was made the mother of His divinity? To this also we say, that the Word was born of the very substance of God Himself, and without beginning of time always coexisted with the Father. But in these last times when He was made flesh, that is united to flesh, having a rational soul, He is said to be born of a woman after the flesh. Yet is this sacrament in a manner brought out like to birth among us; for the mothers of earthly children impart to their nature that flesh that is to be perfected by degrees in the human form; but God sends the life into the animal. But though these are mothers only of the earthly bodies, yet when they bear children, they are said to bear the whole animal, and not a part of it only. Such do we see to have been done in the birth of Emmanuel; the Word of God was born of the substance of His Father; but because He took on Him flesh, making it His own, it is necessary to confess that He was born of a woman according to the flesh. Where seeing He is truly God, how shall any one doubt to call the Holy Virgin the Mother of God?

(Epist. ad Joan Antioch [Ep. p. 107.]) But if we were to say that the holy Body of Christ came down from heaven, and was not made of His mother, as Valentinus does, in what sense could Mary be the Mother of God? — Catena Aurea by Aquinas

Glossa Ordinaria ((as quoted by Aquinas, AD 1274)): The name of His Mother is added, Mary.

And to whom she was betrothed is shown, Joseph.

But the words denote carnal knowledge.

(ap. Anselm.) Therefore the words, Is of the Holy Ghost, were set down by the Evangelist, to the end, that when it was said that she was with child, all wrong suspicion should be removed from the minds of the hearers. — Catena Aurea by Aquinas

Ignatius of Antioch ((as quoted by Origen, AD 235)): For what reason did God, deciding that the Savior should be born from a virgin, not choose a virgin who was not betrothed? Might it have been, then, an economy for her to conceive while having a betrothed, so that it might not appear as a disgrace upon her body for her to conceive? For it is rightly written in one of the letters of a certain martyr—I mean Ignatius, the second bishop of Antioch after the blessed Peter, who fought with beasts in Rome during the persecution—“and the virginity of Mary escaped the notice of the ruler of this age.” So, if it had not been for what seemed to be a marriage, it would not have escaped his notice, but the ruler of this age would have known that Mary, having never slept with a man, conceived, and thus the conception must be divine. The Savior wished through the entire economy to elude the devil, and indeed ordered the disciples not to make him manifest. — Origen’s Homilies on Luke

Irenaeus: For the one and the same Spirit of God, who proclaimed by the prophets what and of what sort the advent of the Lord should be, did by these elders give a just interpretation of what had been truly prophesied; and He did Himself, by the apostles, announce that the fullness of the times of the adoption had arrived, that the kingdom of heaven had drawn near, and that He was dwelling within those that believe in Him who was born Emmanuel of the Virgin. To this effect they testify, [saying,] that before Joseph had come together with Mary, while she therefore remained in virginity, “she was found with child of the Holy Ghost;” [Matthew 1:18] and that the angel Gabriel said to her, “The Holy Ghost shall come upon you, and the power of the Highest shall overshadow you; therefore also that holy thing which shall be born of you shall be called the Son of God;” [Luke 1:35] and that the angel said to Joseph in a dream, “Now this was done, that it might be fulfilled which was spoken by Isaiah the prophet, Behold, a virgin shall be with child.” [Matthew 1:23] But the elders have thus interpreted what Esaias said: “And the Lord, moreover, said to Ahaz, Ask for yourself a sign from the Lord your God out of the depth below, or from the height above. And Ahaz said, I will not ask, and I will not tempt the Lord. And he said, It is not a small thing for you to weary men; and how does the Lord weary them? Therefore the Lord himself shall give you a sign; Behold, a virgin shall conceive, and bear a son; and you shall call His name Emmanuel. Butter and honey shall He eat: before He knows or chooses out things that are evil, He shall exchange them for what is good; for before the child knows good or evil, He shall not consent to evil, that He may choose that which is good.” [Isaiah 7:10-17] Carefully, then, has the Holy Ghost pointed out, by what has been said, His birth from a virgin, and His essence, that He is God (for the name Emmanuel indicates this). And He shows that He is a man, when He says, “Butter and honey shall He eat;” and in that He terms Him a child also, [in saying,] “before He knows good and evil;” for these are all the tokens of a human infant. But that He “will not consent to evil, that He may choose that which is good,"— this is proper to God; that by the fact, that He shall eat butter and honey, we should not understand that He is a mere man only, nor, on the other hand, from the name Emmanuel, should suspect Him to be God without flesh. — Against Heresies (Book III, Chapter 21), Section 4

Jerome ((as quoted by Aquinas, AD 1274)): But why is He conceived not of a Virgin merely, but of a Virgin espoused? First, that by the descent of Joseph, Mary’s family might be made known; secondly, that she might not be stoned by the Jews as an adulteress; thirdly, that in her flight into Egypt she might have the comfort of a husband. The Martyr Ignatius (vid. Ign. ad Eph. 19.) adds yet a fourth reason, namely, that his birth might be hid from the Devil, looking for Him to be born of a wife and not of a virgin.

(cont. Helvid. in princ.) It is to be known, that Helvidius, a certain turbulent man, having got matter of disputation, takes in hand to blaspheme against the Mother of God. His first proposition was, Matthew begins thus, When she was espoused. Behold, he says, you have her espoused, but, as ye say, not yet committed; but surely not espoused for any other reason than as being to be married.

And found by none other than by Joseph, who knew all, as being her espoused husband.

(Cont. Helvid. in princip.) But says Helvidius; Neither would the Evangelist have said Before they came together, if they were not to come together afterwards; as none would say, Before dinner, where there was to be no dinner. As if one should say, Before I dined in harbour, I set sail for Africa, would this have no meaning in it, unless he were at some time or other to dine in the harbour? Surely we must either understand it thus,—that before, though it often implies something to follow, yet often is said of things that follow only in thought; and it is not necessary that the things so thought of should take place, for that something else has happened to prevent them from taking place.

Therefore it by no means follows that they did come together afterwards; Scripture however shows not what did happen. — Catena Aurea by Aquinas

Jerome: Notice, he [Helvidius] says, that the word used is betrothed, not entrusted as you say, and of course the only reason why she was betrothed was that she might one day be married. And the Evangelist would not have said before they came together if they were not to come together, for no one would use the phrase before he dined of a man who was not going to dine. Then, again, the angel calls her wife and speaks of her as united to Joseph…

Let us take the points one by one, and follow the tracks of this impiety that we may show that he has contradicted himself. He admits that she was betrothed, and in the next breath will have her to be a man’s wife whom he has admitted to be his betrothed. Again, he calls her wife, and then says the only reason why she was betrothed was that she might one day be married. And, for fear we might not think that enough, “the word used,” he says, “is betrothed and not entrusted, that is to say, not yet a wife, not yet united by the bond of wedlock.” But when he continues, “the Evangelist would never have applied the words, before they came together to persons who were not to come together, any more than one says, before he dined, when the man is not going to dine,” I know not whether to grieve or laugh. Shall I convict him of ignorance, or accuse him of rashness? Just as if, supposing a person to say, “Before dining in harbour I sailed to Africa,” his words could not hold good unless he were compelled some day to dine in harbour. If I choose to say, “the apostle Paul before he went to Spain was put in fetters at Rome,” or (as I certainly might) “Helvidius, before he repented, was cut off by death,” must Paul on being released at once go to Spain, or must Helvidius repent after death, although the Scripture says “In sheol who shall give you thanks?” Must we not rather understand that the preposition before, although it frequently denotes order in time, yet sometimes refers only to order in thought? So that there is no necessity, if sufficient cause intervened to prevent it, for our thoughts to be realized. When, then, the Evangelist says before they came together, he indicates the time immediately preceding marriage, and shows that matters were so far advanced that she who had been betrothed was on the point of becoming a wife. As though he said, before they kissed and embraced, before the consummation of marriage, she was found to be with child. And she was found to be so by none other than Joseph, who watched the swelling womb of his betrothed with the anxious glances, and, at this time, almost the privilege, of a husband. Yet it does not follow, as the previous examples showed, that he had intercourse with Mary after her delivery, when his desires had been quenched by the fact that she had already conceived. And although we find it said to Joseph in a dream, “Fear not to take Mary your wife”; and again, “Joseph arose from his sleep, and did as the angel of the Lord commanded him, and took unto him his wife,” no one ought to be disturbed by this, as though, inasmuch as she is called wife, she ceases to be betrothed, for we know it is usual in Scripture to give the title to those who are betrothed. The following evidence from Deuteronomy establishes the point. [Deuteronomy 22:24-25] “If the man,” says the writer, “find the damsel that is betrothed in the field, and the man force her, and lie with her, he shall surely die, because he has humbled his neighbour’s wife.” And in another place, [Deuteronomy 22:23-24] “If there be a damsel that is a virgin betrothed unto an husband, and a man find her in the city, and lie with her; then you shall bring them both out unto the gate of that city, and you shall stone them with stones that they die; the damsel, because she cried not, being in the city; and the man, because he has humbled his neighbour’s wife: so you shall put away the evil from the midst of you.” Elsewhere also, [Deuteronomy 20:7] “And what man is there that has betrothed a wife, and has not taken her? Let him go and return unto his house, lest he die in the battle, and another man take her.” — Against Helvidius

Jerome: (Verse 18.) And from the deportation to Babylon to Christ, fourteen generations. Count from Jechoniah to Joseph, and you will find thirteen generations. Therefore, the fourteenth generation will be reckoned to be in Christ himself.

But the generation of Christ was as follows. Let the diligent reader inquire and say: Since Joseph is not the father of the Lord Savior, why does the order of the generation lead to Joseph? To this we will first respond that it is not the usual practice of the Scriptures to trace the order of women in generations. Furthermore, Joseph and Mary were from the same tribe, so according to the Law, Joseph had to take her as a relative, and they were both counted in Bethlehem, being from the same lineage.

When his mother Mary had been betrothed to Joseph, why is she conceived not from a simple virgin, but from a betrothed one? First, so that through the generation, the origin of Mary could be shown by Joseph. Second, so that she would not be stoned by the Jews as an adulteress. Third, so that fleeing to Egypt, she would have the comfort of her husband. Ignatius the Martyr also added a fourth cause as to why she was conceived from the betrothed one: in order to hide the birth from the devil, while he thought it was not from a virgin, but from a wife.

Before they came together, she was found to be with child by the Holy Spirit. And Joseph her husband, being a just man and unwilling to put her to shame, resolved to divorce her quietly. But as he considered these things, behold, an angel of the Lord appeared to him in a dream, saying, ‘Joseph, son of David, do not fear to take Mary as your wife, for that which is conceived in her is from the Holy Spirit. She will bear a son, and you shall call his name Jesus, for he will save his people from their sins.’ All this took place to fulfill what the Lord had spoken by the prophet: ‘Behold, the virgin shall conceive and bear a son, and they shall call his name Immanuel’ (which means, God with us). When Joseph woke from sleep, he did as the angel of the Lord commanded him: he took his wife, but knew her not until she had given birth to a son. And he called his name Jesus. — Commentary on Matthew

Martin Luther: Now this refutes also the false interpretation which some have drawn from the words of Matthew, where he says, “Before they came together she was found to be with child.” They interpret this as though the evangelist meant to say, “Later she came together with Joseph like any other wife and lay with him, but before this occurred she was with child apart from Joseph,” etc. Again, when he says, “And Joseph knew her not until she brought forth her first-born son” [Matt. 1:25], they interpret it as though the evangelist meant to say that he knew her, but not before she had brought forth her first-born son. This was the view of Helvidius which was refuted by Jerome.

Such carnal interpretations miss the meaning and purpose of the evangelist. As we have said, the evangelist, like the prophet Isaiah, wishes to set before our eyes this mighty wonder, and point out what an unheard-of thing it is for a maiden to be with child before her husband brings her home and lies with her; and further, that he does not know her carnally until she first has a son, which she should have had after first having been known by him. Thus, the words of the evangelist do not refer to anything that occurred after the birth, but only to what took place before it. For the prophet and the evangelist, and St. Paul as well, do not treat of this virgin beyond the point where they have from her that fruit for whose sake she is a virgin and everything else. After the child is born they dismiss the mother and speak not about her, what became of her, but only about her offspring. Therefore, one cannot from these words [Matt. 1:18, 25] conclude that Mary, after the birth of Christ, became a wife in the usual sense; it is therefore neither to be asserted nor believed. All the words are merely indicative of the marvelous fact that she was with child and gave birth before she had lain with a man.

The form of expression used by Matthew is the common idiom, as if I were to say, “Pharaoh believed not Moses, until he was drowned in the Red Sea.” Here it does not follow that Pharaoh believed later, after he had drowned; on the contrary, it means that he never did believe. Similarly when Matthew [1:25] says that Joseph did not know Mary carnally until she had brought forth her son, it does not follow that he knew her subsequently; on the contrary, it means that he never did know her. Again, the Red Sea overwhelmed Pharaoh before he got across. Here too it does not follow that Pharaoh got across later, after the Red Sea had overwhelmed him, but rather that he did not get across at all. In like manner, when Matthew [1:18] says, “She was found to be with child before they came together,” it does not follow that Mary subsequently lay with Joseph, but rather that she did not lie with him.

Elsewhere in Scripture the same manner of speech is employed. Psalms 110 [:1] reads, “God says to my Lord: ‘Sit at my right hand, till I make your enemies your footstool.’” Here it does not follow that Christ does not continue to sit there after his enemies are placed beneath his feet. Again, in Genesis 28 [:15], “I will not leave you until I have done all that of which I have spoken to you.” Here God did not leave him after the fulfillment had taken place. Again, in Isaiah 42 [:4], “He shall not be sad, nor troublesome, till he has established justice in the earth.” There are many more similar expression, so that this babble of Helvidius is without justification; in addition, he has neither noticed nor paid any attention to either Scripture or the common idiom. — That Jesus Christ Was Born a Jew

Origen of Alexandria ((as quoted by Aquinas, AD 1274)): (non occ.) She was indeed espoused to Joseph, but not united in wedlock; that is to say, His mother immaculate, His mother incorrupt, His mother pure. His mother! Whose mother? The mother of God, of the Only-begotten, of the Lord, of the King, of the Maker of all things, and the Redeemer of all. — Catena Aurea by Aquinas

Origen of Alexandria: Why does the Evangelist make mention here of “birth,” whereas at the start of the Gospel he had said “generation”? For in this place he says, “Now the birth of Jesus Christ took place in this way,” but there “The book of the generation.” … What then is the difference between “birth” and “generation”? How are either of them to be understood as applied to Christ? Note that this, my spoken word, in its own proper nature, is intangible and invisible. But when it is written down in a book, in a manner of speaking, it takes on a body. It is then both seen and touched. So it is with the fleshless, bodiless Word of God. The Word is neither seen nor described according to his Godhood but becomes, through his incarnation, subject to both sight and description. For this reason there is the “book” of his “generation” as of one who is made flesh. But here the point under investigation is not why he says “book” instead of “vision” or “account” (for this has been discussed already). Rather, it is why, when Matthew had previously mentioned “generation,” he here speaks of “birth.” What is “birth” as distinguished from “generation”? There is a difference between generation and birth. For “generation,” or “coming into being,” is the original formation of things by God, while “birth” is the succession from others caused by the verdict of death that came on account of the transgression. And even now, “generation” has something incorruptible and sinless about it, whereas “birth” implies that which is subject to passion and sin. The Lord in his eternal generation is incapable of sin. His being born did not undermine his eternal generation, which is incorruptible. But upon being born he assumed what is passible. That does not imply that he assumed what is subject to sin. He continued to bear the original Adam incapable of being lessened, either in respect of corruptibility or as regards the possibility of sin. Hence the “generation” in the case of Christ is not according to some procession from nonbeing into being. It is rather a transition [a path, a way] from existing “in the form of God” to the taking on of “the form of a servant.” Hence his “birth” was both like ours and above ours. For to be born “of woman” is like our birth, but to be born “not of the will of the flesh” or “of man” but of the Holy Spirit is above ours. There is here an intimation, a prior announcement of a future birth to be bestowed on us by the Spirit. — FRAGMENT 11.7

Origen of Alexandria: For what reason did God, deciding that the Savior should be born from a virgin, not choose a virgin who was not betrothed? Might it have been, then, an economy for her to conceive while having a betrothed, so that it might not appear as a disgrace upon her body for her to conceive? For it is rightly written in one of the letters of a certain martyr—I mean Ignatius, the second bishop of Antioch after the blessed Peter, who fought with beasts in Rome during the persecution—“and the virginity of Mary escaped the notice of the ruler of this age.” So, if it had not been for what seemed to be a marriage, it would not have escaped his notice, but the ruler of this age would have known that Mary, having never slept with a man, conceived, and thus the conception must be divine. The Savior wished through the entire economy to elude the devil, and indeed ordered the disciples not to make him manifest. But even when he was tempted by the devil, nowhere did he openly declare that he is the Son of God, but merely said: it is not necessary for me to worship you, it is not necessary for me to make stones into bread, it is not necessary for me to throw myself down from above. Also, the Apostle says that the economy of the passion was done in forgetfulness of the opposing power: “which none of the rulers of this age understood; for if they had, they would not have crucified the Lord of glory.” If it was not hidden from the demon—for it said: “We know who you are, the Son of God”—see, the lesser in evil knew the Savior, but the greater in evil was hindered by the magnitude of his wickedness from beholding him. — Homilies on Luke

Peter Chrysologus ((as quoted by Aquinas, AD 1274)): (Serm. 148.) If you are not confounded when you hear of the birth of God, let not His conception disturb you, seeing the pure virginity of the mother removes all that might shock human reverence. And what offence against our awe and reverence is there, when the Deity entered into union with purity that was always dear to Him, where an Angel is mediator, faith is bridemaid, where chastity is the giving away, virtue the gift, conscience the judge, God the cause; where the conception is inviolateness, the birth virginity, and the mother a virginq. — Catena Aurea by Aquinas

Pseudo-Augustine ((as quoted by Aquinas, AD 1274)): (in App. 122 et al.) Christ was also born of a pure virgin, because it was not holy that virtue should be born of pleasure, chastity of self-indulgence, incorruption of corruption. Nor could He come from heaven but after some new manner, who came to destroy the ancient empire of death. Therefore she received the crown of virginity who bare the King of chastity. Farther, our Lord sought out for Himself a virgin abode, wherein to be received, that He might show us that God ought to be borne in a chaste body. Therefore He that wrote on tables of stone without an iron pen, the same wrought in Mary by the Holy Spirit; She was found with child of the Holy Ghost.

(Serm. 236. in App.) But not, as some impiously think, are we to suppose, that the Holy Spirit was as seed, but we say that He wrought with the power and might of a Creators. — Catena Aurea by Aquinas

Pseudo-Chrysostom ((as quoted by Aquinas, AD 1274)): Having said above, And Jacob begat Joseph, to whom Mary being espoused bare Jesus; that none who heard should suppose that His birth was as that of any of the forementioned fathers, he cuts off the thread of his narrative, saying, But Christ’s generation was thus. As though he were to say, The generation of all these fathers was as I have related it; but Christ’s was not so, but as follows, His mother Mary being espoused.

Therefore both espoused and yet remaining at home; for as in her who should conceive in the house of her husband, is understood natural conception; so in her who conceives before she be taken to her husband, there is suspicion of infidelity.

Mary was therefore betrothed to a carpenter, because Christ the Spouse of the Church was to work the salvation of all men through the wood of the Cross.

That He should not be born of passion, of flesh and blood, who was therefore born that He might take away all passion of flesh and blood.

For, as a not incredible account relates, Joseph was absent when the things were done which Luke writes. For it is not easy to suppose that the Angel came to Mary and said those words, and Mary made her answer when Joseph was present. And even if we suppose thus much to have been possible, yet it could not be that she should have gone into the hill country, and abode there three months when Joseph was present, because he must needs have enquired the causes of her departure and long stay. And so when after so many months he returned from abroad, he found her manifestly with child. — Catena Aurea by Aquinas

Remigius of Rheims ((as quoted by Aquinas, AD 1274)): But if any, maintaining that it is not the same Jeconiah, but two different persons, make the number forty and two, we then shall say that the Holy Church is signified; for this number is the product of seven, and six; (for six times seven make forty-two;) the six denotes labour, and the seven rest.

Yet it might be referred to the foregoing in this way, The generation of Christ was, as I have related, thus, Abraham begat Isaac.

Or the word come together may not mean carnal knowledge, but may refer to the time of the nuptials, when she who was betrothed begins to be wife. Thus, before they came together, may mean before they solemnly celebrated the nuptial rites. — Catena Aurea by Aquinas

Theophylact of Ohrid: Why did God permit her to be betrothed, and thus give men any cause at all for suspicion that Joseph had come together with her? So that she would have a protector in hardships; for Joseph took care of her during the flight to Egypt and preserved her. She was betrothed for another reason: to escape the notice of the devil. For the devil had heard that the Virgin would conceive (Is. 7:14), and was keeping the Virgin under his surveillance. So that the deceiver might be deceived, Joseph betrothed the Ever-virgin, outwardly appearing to be her spouse, but not so in actual deed.

“Come together” here means “physical relations.” For she had conceived before there were any physical relations. Therefore the evangelist is amazed at the extraordinary event and cries out, “she was found.”

Thomas Aquinas: As Jerome says (Contra Helvid. i): “Although this particle ‘before’ often indicates a subsequent event, yet we must observe that it not infrequently points merely to some thing previously in the mind: nor is there need that what was in the mind take place eventually, since something may occur to prevent its happening. Thus if a man say: ‘Before I dined in the port, I set sail,’ we do not understand him to have dined in port after he set sail: but that his mind was set on dining in port.” In like manner the evangelist says: “Before they came together” Mary “was found with child, of the Holy Ghost,” not that they came together afterwards: but that, when it seemed that they would come together, this was forestalled through her conceiving by the Holy Ghost, the result being that afterwards they did not come together. — Summa Theologiae, Third Part, Question 28, Article 3

Matthew 1:19

Ambrose of Milan ((as quoted by Aquinas, AD 1274)): (in Luc. ii. 5.) St. Matthew has beautifully taught how a righteous man ought to act, who has detected his wife’s disgrace; so as at once to keep himself guiltless of her blood, and yet pure from her defilements; therefore it is he says, Being a just man. Thus is preserved throughout in Joseph the gracious character of a righteous man, that his testimony may be the more approved; for, the tongue of the just speaketh the judgment of truth.

(in Luc. ii. 1.) But as no one puts away what he has not received; in that he was minded to put her away, he admits to have received her. — Catena Aurea by Aquinas

Augustine of Hippo ((as quoted by Aquinas, AD 1274)): (De Cons. Evang. ii. 5.) How this was done Matthew omits to write, but Luke relates after the conception of John, In the sixth month the Angel was sent; and again, The Holy Ghost shall come upon thee. This is what Matthew relates in these words, She was found with child of the Holy Ghost. And it is no contradiction that Luke has described what Matthew omits; or again that Matthew relates what Luke has omitted; that namely which follows, from Now Joseph her husband being a just man, to that place where it is said of the Magi, that They returned into their own country another way. If one desired to digest into one narrative the two accounts of Christ’s birth, he would arrange thus; beginning with Matthew’s words, Now the birth of Christ was on this wise; (Luke 1:5.) then taking up with Luke, from There was in the days of Herod, to, Mary abode with her three months, and returned to her house; then taking up again Matthew, add, She was found with child of the Holy Ghost. (Mat. 1:10.)

Otherwise; if you alone have knowledge of a sin that any has committed against you, and desire to accuse him thereof before men, you do not herein correct, but rather betray him. But Joseph, being a just man, with great mercy spared his wife, in this great crime of which he suspected her. The seeming certainty of her unchastity tormented him, and yet because he alone knew of it, he was willing not to publish it, but to send her away privily; seeking rather the benefit than the punishment of the sinner. — Catena Aurea by Aquinas

Glossa Ordinaria ((as quoted by Aquinas, AD 1274)): (ap. Anselm.) Or, in seeking to put her away, he was just; in that he sought it privily, is shown his mercy, defending her from disgrace; Being a just man, he was minded to put her away; and being unwilling to expose her in public, and so to disgrace her, he sought to do it privily.

(part ap. Anselm. part in Ord.) Or, being unwilling to bring her home to his house to live with him for ever, he was minded to put her away privily; that is, to change the time of their marriage. For that is true virtue, when neither mercy is observed without justice, nor justice without mercy; both which vanish when severed one from the other. Or he was just because of his faith, in that he believed that Christ should be born of a virgin; wherefore he wished to humble himself before so great a favour. — Catena Aurea by Aquinas

Jerome ((as quoted by Aquinas, AD 1274)): But how is Joseph thus called just, when he is ready to hide his wife’s sin? For the Law enacts, that not only the doers of evil, but they who are privy to any evil done, shall be held to be guilty.

Or this may be considered a testimony to Mary, that Joseph, confident in her purity, and wondering at what had happened, covered in silence that mystery which he could not explain. — Catena Aurea by Aquinas

Jerome: (Ver. 19.) But Joseph her husband, being a just man, and not willing publicly to expose her, was minded privately to put her away. But while he thought on these things, behold the angel of the Lord appeared to him in his sleep, saying: If any man take her as wife that has been defiled, her defilement is upon him (1 Cor. VI, 16). And it is commanded in the Law, not only guilty persons, but also those who have knowledge of the crime, to be subject to punishment (Lev. V): how then does Joseph, who conceals the crime of his wife, deserve to be called just? But this is a testimony to Mary, that Joseph knowing her chastity, and wondering at what had happened, kept silent about it, not understanding its mystery. — Commentary on Matthew

John Chrysostom ((as quoted by Aquinas, AD 1274)): The Evangelist having said that she was found with child of the Holy Ghost, and without knowledge of man, that you should not herein suspect Christ’s disciple of inventing wonders in honour of his Master, brings forward Joseph confirming the history by his own share in it; Now Joseph her husband, being a just man.

But it should be known, that just here is used to denote one who is in all things virtuous. For there is a particular justice, namely, the being free from covetousness; and another universal virtue, in which sense Scripture generally uses the word justice. Therefore being just, that is kind, merciful, he was minded to put away privily her who according to the Law was liable not only to dismissal, but to death. But Joseph remitted both, as though living above the Law. For as the sun lightens up the world, before he shows his rays, so Christ before He was born caused many wonders to be seen. — Catena Aurea by Aquinas

John Chrysostom: “And Joseph her husband, being,” saith he “a just man, and not willing to make her a public example, was minded to put her away privily.”

Having said that it was of the Holy Ghost, and without cohabitation, he establishes his statement in another way again. Lest any one should say, “Whence doth this appear? Who hath heard, who hath seen any such thing ever come to pass?"-or lest you should suspect the disciple as inventing these things to favor his Master;-he introduces Joseph as contributing, by what he underwent, to the proof of the things mentioned; and by his narrative all but says, “If thou doubt, me, and if thou suspect my testimony, believe her husband.” For “Joseph,” saith he, “her husband, being a just man.” By “a just man” in this place he means him that is virtuous in all things. For both freedom from covetousness is justice, and universal virtue is also justice; and it is mostly in this latter sense that the Scripture uses the name of justice; as when it saith, “a man that was just and true;” and again, “they were both just.” Being then “just,” that is good and considerate, “he was minded to put her away privily.” For this intent he tells what took place before Joseph’s being fully informed, that thou mightest not mistrust what was done after he knew. However, such a one was not liable to be made a public example only, but that she should also be punished was the command of the law. Whereas Joseph remitted not only that greater punishment, but the less likewise, namely, the disgrace. For so far from punishing, he was not minded even to make an example of her. Seest thou a man under self-restraint, and freed from the most tyrannical of passions. For ye know how great a thing jealousy is: and therefore He said, to whom these things are clearly known, “For full of jealousy is the rage of a husband;” “he will not spare in the day of vengeance:” and “jealousy is cruel as the grave.” And we too know of many that have chosen to give up their lives rather than fall under the suspicion of jealousy. But in this case it was not so little as suspicion, the burden of the womb entirely convicting her. But nevertheless he was so free from passion as to be unwilling to grieve the Virgin even in the least matters. Thus, whereas to keep her in his house seemed like a transgression of the law, but to expose and bring her to trial would constrain him to deliver her to die; he doth none of these things, but conducts himself now by a higher rule than the law. For grace being come, there must needs henceforth be many tokens of that exalted citizenship. For as the sun, though as yet he show not his beams, doth from afar by his light illumine more than half the world; so likewise Christ, when about to rise from that womb, even before He came forth, shone over all the world. Wherefore, even before her travail, prophets danced for joy, and women foretold what was to come, and John, when he had not yet come forth from the belly, leaped from the very womb. Hence also this man exhibited great self-command, in that he neither accused nor upbraided, but only set about putting her away. — Homily on the Gospel of Matthew 4

Origen of Alexandria ((as quoted by Aquinas, AD 1274)): But if he had no suspicion of her, how could he be a just man, and yet seek to put her away, being immaculate? He sought, to put her away, because he saw in her a great sacrament, to approach which he thought himself unworthy. — Catena Aurea by Aquinas

Pseudo-Augustine ((as quoted by Aquinas, AD 1274)): (Serm. in App. s. 195.) Joseph, understanding that Mary was with child, is perplexed that it should be thus with her whom he had received from the temple of the Lord, and had not yet known, and resolved within himself, saying, What shall I do? Shall I proclaim it, or shall I overlook it? If I proclaim it, I am indeed not consenting to the adultery; but I am running into the guilt of cruelty, for by Moses’ law she must be stoned. If I overlook it, I am consenting to the crime, and take my portion with the adulterers. Since then it is an evil to overlook the thing, and worse to proclaim the adultery, I will put her away from being my wife. — Catena Aurea by Aquinas

Rabanus Maurus ((as quoted by Aquinas, AD 1274)): He beheld her to be with child, whom he knew to be chaste; and because he had read, There shall come a Rod out of the stem of Jesse, (Is. 11:1.) of which he knew that Mary was comes, and had also read, Behold, a virgin shall conceive, (Is. 7:14.) he did not doubt that this prophecy should be fulfilled in her. — Catena Aurea by Aquinas

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

Matthew 1:20

Ambrose of Milan ((as quoted by Aquinas, AD 1274)): In this word appeared is conveyed the power of Him that did appear, allowing Himself to be seen where and how He pleases.

(in Luc. ii. 5.) Be not troubled that he calls her his wife; for she is not herein robbed of her virginity, but her wedlock is witnessed to, and the celebration of her marriage is declared. — Catena Aurea by Aquinas

Augustine of Hippo ((as quoted by Aquinas, AD 1274)): (Enchir. 38.) But shall we therefore say that the Holy Spirit is the Father of the man Christ, that as God the Father begot the Word, so the Holy Spirit begot the man? This is such an absurdity, that the ears of the faithful cannot bear it. How then do we say that Christ was born by the Holy Spirit, if the Holy Spirit did not beget Him? Did He create Him? For so far as He is man He was created, as the Apostle speaks; He was made of the seed of David according to the flesh. (Rom. 1:3.) For though God made the world, yet is it not right to say that it is the Son of God, or born by Him, but that it was made, or created, or formed by Him. But seeing that we confess Christ to have been born by the Holy Spirit, and of the Virgin Mary, how is He not the Son of the Holy Spirit, and is the Son of the Virgin? It does not follow, that whatever is born by any thing, is therefore to be called the son of that thing; for, not to say that of man is born in one sense a son, in another a hair, or vermin, or a worm, none of which are his son, certainly those that are born of water and the Spirit none would call sons of water; but sons of God their Father, and their Mother the Church. Thus Christ was born of the Holy Spirit, and yet is the Son of God the Father, not of the Holy Spirit. — Catena Aurea by Aquinas

Chromatius of Aquileia: While St. Joseph, yet uninformed of so great a mystery, wanted to put away Mary quietly, he was advised in a dream by an angel who said to him, “Do not be afraid, Joseph, son of David, to take to you Mary your wife, for that which is begotten in her is of the Holy Spirit.” St. Joseph is made aware of the heavenly mystery, lest he think otherwise about Mary’s virginity. He is also made aware of this that he might exclude the evil of suspicion and receive the good of the mystery. The following words were said to him: “Do not be afraid, Joseph, son of David, to take to you Mary your wife, for that which is begotten in her is of the Holy Spirit,” so he might acknowledge the integrity of his fiancée and the virgin birth. It was not appropriate for so great a mystery to be revealed to anyone other than Joseph, who was known to be Mary’s fiancé, and no reproach of sin was attached to his name. In fact, Joseph translated from Hebrew into Latin means “beyond reproach.” Notice here too the order of a mystery: The devil first spoke to Eve the virgin long ago, and then to a man, that he might administer to them the word of death. In the latter case, a holy angel first spoke to Mary and then to Joseph, that he might reveal to them the word of life. In the former case, a woman was chosen unto sin; in the latter case, she was chosen unto salvation. In the former case, the man fell through the woman; in the latter case, he rose through the virgin. The angel therefore said to Joseph, “Do not be afraid, Joseph, son of David, to take to you Mary your wife, for that which is begotten in her is of the Holy Spirit.”And he added, “She shall bring forth a son, and you shall call his name Jesus, for he shall save his people from their sins.” But this name of Lord which was given to Jesus from the virgin’s womb is not new to him but old. For Jesus translated from Hebrew into Latin means “Savior.” This name is agreeable to God because he says through the prophet: “Just God and a Savior; there is none beside me.” Lastly, when the Lord himself would speak through Isaiah about the bodily origin of his nativity, he says, “The Lord called me from the womb, from the body of my mother he named my name.” His name is certainly not strange, for Jesus was called according to the flesh (i.e., Savior, who was a Savior according to divinity). For Jesus, as we said, is rendered as “Savior.” This is what he said through the prophet: “From the body of my mother he named my name.” And that he might more fully show us the sacrament of his incarnation, he went on to say, “He made my mouth like a sharp sword … he made me a polished arrow, in his quiver he hid me away.” By the arrow he signified his divinity; by the quiver he assumed a body from the Virgin in which his divinity was covered with a garment of flesh. — TRACTATE ON Matthew 2.3-4.22

Glossa Ordinaria ((as quoted by Aquinas, AD 1274)): (part ap. Anselm. part in Ord.) Or, being unwilling to bring her home to his house to live with him for ever, he was minded to put her away privily; that is, to change the time of their marriage. For that is true virtue, when neither mercy is observed without justice, nor justice without mercy; both which vanish when severed one from the other. Or he was just because of his faith, in that he believed that Christ should be born of a virgin; wherefore he wished to humble himself before so great a favour.

(ap. Ans.) In this is to be noted the wise soul that desires to undertake nothing rashly.

(part Int. part Anselm.) The Angel appearing calls him by name, and adds his descent, in order to banish fear, Joseph, son of David; Joseph, as though he were known to him by name and his familiar friend.

(ord.) To be born in her, and born of her, are two different things; to be born of her is to come into the world; to be born in her, is the same as to be conceived. Or the word born is used according to the foreknowledge of the Angel which he has of God, to whom the future is as the past. — Catena Aurea by Aquinas

Glossa Ordinaria: Ap Anselm: In this is to be noted the wise soul that desires to undertake nothing rashly. part Int., part Anselm: The Angel appearing calls him by name, and adds his descent, in order to banish fear, “Joseph, son of David;” Joseph, as though hewere known to him by name and his familiar friend. ord: To be “born in her,” and “born of her,” are two different things; to be born of her is to come into the world; to be born in her, is the same as to be conceived. Or the word, “born,” is used according to the foreknowledge of the Angel which he has of God, to whom the future is as the past.

Jerome ((as quoted by Aquinas, AD 1274)): But we are not to think that she ceased to be betrothed, because she is here called wife, since we know that this is the Scripture manner to call the man and woman, when espoused, husband and wife; and this is confirmed by that text in Deuteronomy, If one find a virgin that is betrothed to a man in the field, and offer violence to her, and lie with her, he shall die, because he hath humbled his neighbour’s wife. (Deut. 22:23.) — Catena Aurea by Aquinas

Jerome: (Verse 20.) Joseph, son of David, do not be afraid to take Mary as your wife. For what is conceived in her is from the Holy Spirit. She will give birth to a son. And as we said before, the term ‘spouses’ is used for wives, as the book against Helvidius explains more fully. And an angel speaks to Joseph in a dream with gentle affection, to confirm the righteousness of his silence. It is also noteworthy that Joseph is said to be the son of David, in order to show that Mary is also from the line of David. — Commentary on Matthew

John Chrysostom ((as quoted by Aquinas, AD 1274)): Also observe the mercifulness of Joseph, that he imparted his suspicions to none, not even to her whom he suspected, but kept them within himself.

He did not appear so openly to Joseph as to the Shepherds, because he was faithful; the shepherds needed it, because they were ignorant. The Virgin also needed it, as she had first to be instructed in these mighty wonders. In like manner Zacharias needed the wonderful vision before the conception of his son.

But by saying, Be not afraid, he shows him to be in fear that he had offended God, by having an adulteress; for only as such would he have ever thought of putting her away.

He says, Fear not to take unto thee; that is, to keep at home; for in thought she was already dismissed.

Or, The Angel appeared to Joseph when he was in this perplexity, that his wisdom might be apparent to Joseph, and that this might be a proof to him of those things that he spoke. For when lie heard out of the mouth of the Angel those very things that he thought within himself, this was an undoubted proof, that he was a messenger from God, who alone knows the secrets of the heart. Also the account of the Evangelist is beyond suspicion, as he describes Joseph feeling all that a husband was likely to feel. The Virgin also by this was more removed from suspicion, in that her husband had felt jealousy, yet took her home, and kept her with him after her conception. She had not told Joseph the things that the Angel had said to her, because she did not suppose that she should be believed by her husband, especially as he had begun to have suspicions concerning her. But to the Virgin the Angel announced her conception before it took place, lest if he should defer it till afterwards she should be in straits. And it behoved that Mother who was to receive the Maker of all things to be kept free from all trouble. Not only does the Angel vindicate the Virgin from all impurity, but shows that the conception was supernatural, not removing his fears only, but adding matter of joy; saying, That which is born in her is of the Holy Spirit. — Catena Aurea by Aquinas

John Chrysostom: The matter then being in this state, and all at their wits’ end, the angel comes to solve all their difficulties. But it is worth inquiring, why the angel did not speak sooner, before the husband had such thoughts: but, “when he thought on it,” not until then, he came; for it is said, “While he thought on these things, the angel” comes. And yet to her he declares the good tidings even before she conceived. And this again contains another difficulty; for even though the angel had not spoken, wherefore was the Virgin silent, who had been informed by the angel; and why, when she saw her betrothed husband in trouble, did she not put an end to his perplexity?

Wherefore then did not the angel speak before Joseph became troubled. For we must needs explain the former difficulty first. For what reason then did he not speak? Lest Joseph should be unbelieving, and the same happen to him as to Zacharias. For when the thing was visible, belief was thenceforth easy; but when it had not yet a beginning, it was not equally easy to receive his saying. For this reason the angel spake not at the first, and through the same cause the Virgin too held her peace. For she did not think to obtain credit with her betrothed husband, in declaring to him a thing unheard of, but rather that she should provoke him the more, as though she were cloking a sin that had been committed. Since if she herself, who was to receive so great a favor, is affected somewhat after the manner of man, and saith, “How shall this be, seeing I know not a man?” much more would he have doubted; and especially when hearing it from the woman who was under suspicion. Wherefore the Virgin saith nothing to him, but the angel, the time demanding it, presents himself to him.

Why then, it may be asked, did he not so in the Virgin’s case also, and declare the good tidings to her after the conception? Lest she should be in agitation and great trouble. For it were likely that she, not knowing the certainty, might have even devised something amiss touching herself, and have gone on to strangle or to stab herself, not enduring the disgrace. For wondrous indeed was that Virgin, and Luke points out her excellency, saying, that when she heard the salutation, she did not straightway pour herself out, neither did she accept the saying, but “was troubled,” seeking “what manner of salutation this might be.” Now she who was of such perfect delicacy would even have been distracted with dismay at the thought of her shame, not expecting, by whatever she might say, to convince any one who should hear of it, but that what had happened was adultery. Therefore to prevent these things, the angel came before the conception. Besides that, it was meet that womb should be free from trouble which the Maker of all things entered; and the soul rid of all perturbation, which was thought worthy to become the minister of such mysteries. For these reasons He speaks to the Virgin before the conception, but to Joseph at the time of travail.

And this many of the simpler sort, not understanding, have said there is a discordance; because Luke saith it was Mary to whom he declared the good tidings, but Matthew, that it was Joseph; not knowing that both took place. And this sort of thing it is necessary to bear in mind throughout the whole history; for in this way we shall solve many seeming discordances.

The angel then comes, when Joseph is troubled. For in addition to the causes mentioned, with a view also to the manifestation of his self-command, he defers his coming. But when the thing was on the point of taking place, then at last he presents himself. “While he thought on these things, an angel appeareth to Joseph in a dream.”

Seest thou the mildness of the husband? So far from punishing, he did not even declare it to any one, no not even to her whom he suspected, but was thinking it over with himself, as aiming to conceal the cause even from the Virgin herself. For neither is it said that he was minded to “cast her out,” but to “put her away,” so very mild and gentle was the man. “But while he is thinking on these things, the angel appeareth in a dream.”

And why not openly, as to the shepherds, and to Zacharias, and to the Virgin? The man was exceedingly full of faith, and needed not this vision. Whereas the Virgin, as having declared to her very exceeding good tidings, greater than to Zacharias, and this before the event, needed also a marvellous vision; and the shepherds, as being by disposition rather dull and clownish. But this man, after the conception, when his soul was actually possessed with that evil suspicion, and ready to exchange it for good hopes, if there appeared any one to guide that way, readily receives the revelation. Wherefore he hath the good tidings declared to him after his suspicion, that this selfsame thing might be to him a convincing proof of the things spoken. I mean, that the fact of his having mentioned it to no one, and his hearing the angel say the very things which he thought in his mind, this afforded him an unquestionable sign that one had come from God to say it. For to Him alone it belongs to know the secrets of the heart.

Mark only, what a number of results are here. The man’s self-command is thoroughly shown; the word spoken in season contributes to his faith, and the history is freed from suspicion, in that it shows him to have felt what it was likely a husband would feel.

How then doth the angel assure him? Hear and marvel at the wisdom of his words. For being come he saith, “Joseph, thou son of David, fear not to take unto thee Mary thy wife.” He straightway puts him in mind of David, of whom the Christ was to spring, and he doth not suffer him to be greatly perturbed, by the title of his forefathers, reminding him of the promise made to the whole race. Else wherefore doth he call him “Son of David”?

“Fear not:” and yet in another case God doeth not so, but when one was devising about a certain woman what he ought not, He spake the word more in a way of rebuke, and with a threat. And yet there too, the act was of ignorance, for not with knowledge did that person take Sarah; yet nevertheless He rebuked him: but here mildly. For exceeding great were the mysteries He was dispensing, and wide the interval between the two men; wherefore neither was there need of rebuke.

But by saying, “fear not,” he signifies him to have been afraid, lest he should give offense to God, as retaining an adulteress; since, if it had not been for this, he would not have even thought of casting her out. In all ways then he points out that the angel came from God, bringing forward and setting before him all, both what he thought to do, and what he felt in his mind.

Now having mentioned her name, he stayed not at this, but added also, “thy wife;” whereas he would not have called her so, if she had been corrupted. And here he calls her that is espoused “a wife;” as indeed the Scripture is wont to call betrothed husbands sons-in-law even before marriage.

But what means, “to take unto thee?” To retain her in his house, for in intention she had been now put away by him. “Her, being put away, do thou retain,” saith he, “as committed unto thee by God, not by her parents. And He commits her not for marriage; but to dwell with thee; and by my voice doth He commit her.” Much as Christ Himself afterwards committed her to His disciple, so even now unto Joseph.

Then having obscurely signified the matter in hand, he mentioned not the evil suspicion; but, in a manner more reverent and seemly, by telling the cause of travail he removed this also; implying that the very thing which had made him afraid, and for which he would have cast her out,-this very thing, I say, was a just cause why he should take her and retain her in his house. Thus more than entirely doing away with his distress. “For she is not only free,” saith he, “from unlawful intercourse, but even above all nature is her conception. Not only therefore put away thy fear, but even rejoice more exceedingly, ‘for that which is conceived in her is of the Holy Ghost.’”

A strange thing it was which he spake of, surpassing man’s reason, and above all the laws of nature. How then is he to believe, to whom such tidings are altogether new? “By the things that are past,” saith he, “by the revelations.” For with this intent he laid open all things that were in his mind, what he felt, what he feared, what he was resolved to do;-that by these he might assure himself of this point. — Homily on the Gospel of Matthew 4

Peter Chrysologus ((as quoted by Aquinas, AD 1274)): As her betrothed husband also he is admonished not to be afraid; for the mind that compassionates has most fear; as though he were to say, Here is no cause of death, but of life; she that brings forth life, does not deserve death. — Catena Aurea by Aquinas

Pseudo-Augustine ((as quoted by Aquinas, AD 1274)): (Serm. in App. 195.) Yet though Joseph think on these things, let not Mary the daughter of David be troubled; as the word of the Prophet brought pardon to David, so the Angel of the Saviour delivers Mary. Behold, again appears Gabriel the bridesman of this Virgin; as it follows, Behold the Angel of the Lord appeared to Joseph.

(Hil. Quæst. N. et V. Test. qu. 52.) But if Christ was born by the agency of the Holy Ghost, how is that said, Wisdom hath built herself an house? (Prov. 9:1.) That house may be taken in two meanings. First, the house of Christ is the Church, which He built with His own blood; and secondly, His body may be called His house, as it is called His temple. But the work of the Holy Spirit, is also the work of the Son of God, because of the unity of their nature and their will; for whether it be the Father, or the Son, or the Holy Spirit, that doeth it, it is the Trinity that works, and what the Three do, is of One God. — Catena Aurea by Aquinas

Pseudo-Chrysostom ((as quoted by Aquinas, AD 1274)): By addressing him as son of David, he sought to recal to his memory the promise of God to David, that of his seed should Christ be born.

Also by the words, Fear not, he desired to show that he knew the heart; that by this he might have the more faith in those good things to come, which he was about to speak concerning Christ.

There were three reasons why the Angel appeared to Joseph with this message. First, that a just man might not be led into an unjust action, with just intentions. Secondly, for the honour of the mother herself, for had she been put away, she could not have been free from evil suspicion among the unbelievers. Thirdly, that Joseph, understanding the holy conception, might keep himself from her with more care than before He did not appear to Joseph before the conception, that he should not think those things that Zacharias thought, nor suffer what he suffered in falling into the sin of unbelief concerning the conception of his wife in her old age. For it was yet more incredible that a virgin should conceive, than that a woman past the age should conceive. — Catena Aurea by Aquinas

Rabanus Maurus ((as quoted by Aquinas, AD 1274)): How the Angel appeared to Joseph is declared in the words, In his sleep; that is, as Jacob saw the ladder offered by a kind of imagining to the eyes of his heart.

Or, to take her, that is, in marriage union and continual converse. — Catena Aurea by Aquinas

Remigius of Rheims ((as quoted by Aquinas, AD 1274)): Because Joseph was minded, as has been said, to put Mary away privily, which if he had done, there would have been few who would not rather have thought her a harlot than a virgin, therefore this purpose of Joseph was changed by Divine revelation, whence it is said, While he thought on these things. — Catena Aurea by Aquinas

Theophylact of Ohrid: When the righteous one was uncertain, then the angel appeared in order to show him what to do. The angel appeared to him in a dream, because Joseph had great faith. With the shepherds the angel conversed openly, as they were rough country men; but the angel spoke to Joseph, who was righteous and believing, in his sleep. How could Joseph not believe, when the angel spoke to him of matters that were in his mind and that he had not revealed to anyone? For it says, “while he pondered,” but did not speak of, these things, the angel appeared to him. It was right that he believed the angel to be of God, for it is the attribute of God to know the things that are unspoken.

The angel called him “son of David” to remind him that the prophets had foretold that the Christ would come from the seed of David. It is as if the angel were saying to him, “Do not doubt, but remember David who received the promise concerning Christ.”

Here he shows that Joseph was afraid to keep her, lest he spurn God by harboring an adulteress. Or, in another sense, “Fear not,” that is, “Though you fear to touch her who has conceived of the Holy Spirit, do not fear to take her unto thee, that is, to keep her within your house.” For in his thoughts and deliberations he had already divorced her.

This means, you perhaps think that she is an adulteress. But I say to you that she is your wife, that is, she has not been corrupted by anyone, but she is your own betrothed.

Not only is she acquitted of any unlawful union, but she has conceived in some divine and wondrous manner. Therefore you ought rather to rejoice because of this.

Matthew 1:21

Augustine of Hippo ((as quoted by Aquinas, AD 1274)): (Enchir. 38.) But shall we therefore say that the Holy Spirit is the Father of the man Christ, that as God the Father begot the Word, so the Holy Spirit begot the man? This is such an absurdity, that the ears of the faithful cannot bear it. How then do we say that Christ was born by the Holy Spirit, if the Holy Spirit did not beget Him? Did He create Him? For so far as He is man He was created, as the Apostle speaks; He was made of the seed of David according to the flesh. (Rom. 1:3.) For though God made the world, yet is it not right to say that it is the Son of God, or born by Him, but that it was made, or created, or formed by Him. But seeing that we confess Christ to have been born by the Holy Spirit, and of the Virgin Mary, how is He not the Son of the Holy Spirit, and is the Son of the Virgin? It does not follow, that whatever is born by any thing, is therefore to be called the son of that thing; for, not to say that of man is born in one sense a son, in another a hair, or vermin, or a worm, none of which are his son, certainly those that are born of water and the Spirit none would call sons of water; but sons of God their Father, and their Mother the Church. Thus Christ was born of the Holy Spirit, and yet is the Son of God the Father, not of the Holy Spirit. — Catena Aurea by Aquinas

Glossa Ordinaria ((as quoted by Aquinas, AD 1274)): (ap. Anselm.) That Joseph should not suppose that he was no longer needed in this wedlock, seeing the conception had taken place without his intervention, the Angel declares to him, that though there had been no need of him in the conception, yet there was need of his guardianship; for the Virgin should bear a Son, and then he would be necessary both to the Mother and her Son; to the Mother to screen her from disgrace, to the Son to bring Him up and to circumcise Him. The circumcision is meant when he says, And thou, shalt call His name Jesus; for it was usual to give the name in circumcision. — Catena Aurea by Aquinas

Jerome ((as quoted by Aquinas, AD 1274)): Jesus is a Hebrew word, meaning Saviour. He points to the etymology of the name, saying, For He shall save His people from their sins. — Catena Aurea by Aquinas

Jerome: (Verse 21.) And you shall call his name Jesus. For he will save his people from their sins. Jesus means ‘Savior’ in Hebrew. The evangelist noted the etymology of his name, saying: ‘You shall call his name Jesus, for he will save his people.’ — Commentary on Matthew

Peter Chrysologus ((as quoted by Aquinas, AD 1274)): Let them approach to hear this, who ask, Who is He that Mary bare? He shall save His people; not any other man’s people; from what? from their sins. That it is God that forgives sins, if you do not believe the Christians so affirming, believe the infidels, or the Jews who say, None can forgive sins but God only. (Luke 5:1.) — Catena Aurea by Aquinas

Pseudo-Chrysostom ((as quoted by Aquinas, AD 1274)): He said not, Shall bear thee a Son, as to Zacharias, Behold, Elisabeth thy wife shall bear thee a son. For the woman who conceives of her husband, bears the son to her husband, because he is more of him than of herself; but she who had not conceived of man, did not bear the Son to her husband, but to herself. — Catena Aurea by Aquinas

Rabanus Maurus ((as quoted by Aquinas, AD 1274)): Thou shalt call His name, he says, and not, “shalt give Him a name,” for His name had been given from all eternity. — Catena Aurea by Aquinas

Remigius of Rheims ((as quoted by Aquinas, AD 1274)): He shows the same man to be the Saviour of the whole world, and the Author of our salvation. He saves indeed not the unbelieving, but His people; that is, He saves those that believe on Him, not so much from visible as from invisible enemies; that is, from their sins, not by fighting with arms, but by remitting their sins. — Catena Aurea by Aquinas

Tertullian: My present discussion is, how the evil spirit could have known that He was called by such a name, when there had never at any time been uttered about Him a single prophecy by a god who was unknown, and up to that time silent, of whom it was not possible for Him to be attested as “the Holy One,” as (of a god) unknown even to his own Creator. What similar event could he then have published of a new deity, whereby he might betoken for “the holy one” of the rival god? Simply that he went into the synagogue, and did nothing even in word against the Creator? As therefore he could not by any means acknowledge him, whom he was ignorant of, to be Jesus and the Holy One of God; so did he acknowledge Him whom he knew (to be both). For he remembered how that the prophet had prophesied of “the Holy One” of God, and how that God’s name of “Jesus” was in the son of Nun. These facts he had also received from the angel, according to our Gospel: “Wherefore that which shall be born of thee shall be called the Holy One, the Son of God; " and, “Thou shalt call his name Jesus.” — Against Marcion Book IV

Theophylact of Ohrid: So that no one could ask, “How can I believe you that she has conceived of the Holy Spirit?” the angel speaks of the future, saying that she shall bear a son. “For if I tell the truth in this matter, it is clear that what I said concerning her conception of the Holy Spirit is also true.” The angel did not say, “She shall bear you a son,” but simply, “She shall bear a son.” For Mary did not bring forth for Joseph’s sake, but for the whole world; nor did this grace concern him alone, but it was poured out on all.

“Thou shalt call,” as though you were His father, and as the protector of the Virgin. For you must not think, Joseph, that because the conception is of the Holy Spirit that you can leave the Virgin helpless, but rather you will serve her in all things.

Here he interprets the name “Jesus,” showing that it means “Saviour.” The angel says that Jesus will save His people, not only the Jewish people, but also the Gentiles who are eager to believe and to become His people. From whom will He save them? Perhaps from enemies? No, but from their sins. Hence it is clear that it is God Who will be born, for it is the attribute of God alone to forgive sins.

Matthew 1:22

Augustine of Hippo ((as quoted by Aquinas, AD 1274)): (Cont. Faust. 12. 45, and 13. 7.) Who so mad as to say with Manichæus, that it is a weak faith not to believe in Christ without a witness; whereas the Apostle says, How shall they believe on Him of whom they have not heard? Or how shall they hear without a preacher? (Rom. 10:14.) That those things which were preached by the Apostles might not be contemned, nor thought to be fables, they are proved to have been foretold by the Prophets. For though attested by miracles, yet there would not have been wanting men to ascribe them all to magical power, had not such suggestions been overcome by the additional testimony of prophecy. For none could suppose that long before He was born, He had raised up by magic prophets to prophesy of Him. For if we say to a Gentile, Believe on Christ that He is God, and he should answer, Whence is it that I should believe on Him? we might allege the authority of the Prophets. Should he refuse assent to this, we establish their credit from their having foretold things to come, and those things having truly come to pass. I suppose he could not but know how great persecutions the Christian religion has formerly suffered from the Kings of this world; let him now behold those very Kings submitting to the kingdom of Christ, and all nations serving the same; all which things the Prophets foretold. He then hearing these things out of the Scriptures of the Prophets, and beholding them accomplished throughout the whole earth, would be moved to faith. — Catena Aurea by Aquinas

Glossa Ordinaria ((as quoted by Aquinas, AD 1274)): (ap. Anselm.) Or, he says, all this was done, meaning, the Virgin was betrothed, she was kept chaste, she was found with child, the revelation was made by the Angel, that it might be fulfilled which was spoken. For that the Virgin should conceive and should bring forth would never have been fulfilled, had she not been espoused that she should not be stoned; and had not her secret been disclosed by the Angel, and so Joseph taken her unto him, that she was not dismissed to disgrace and to perish by stoning. So had she perished before the birth, that prophecy would have been made void which says, She shall bring forth a Son. (Isa. 7:14.)

(non occ.) Or it may be said, that the word that does not here denote the cause; for the prophecy was not fulfilled merely because it was to be fulfilled. But it is put consecutively, as in Genesis, He hung the other on the gallows, that the truth of the interpreter might be proved; (Gen. 40:22.) since by the weighing of one, truth is established. So also in this place we must understand it as if it were, that which was foretold being done, the prophecy was accomplished.

(ap. Anselm.) This error then is barred by the Evangelist saying, That it might be fulfilled which was spoken of the Lord by the Prophet. Now one kind of prophecy is by the preordination of God, and must needs be fulfilled, and that without any free choice on our part. Such is that of which we now speak; wherefore he says, Lo, to show the certainty of prophecy. There is another kind of prophecy which is by the foreknowledge of God, and with this our free will is mixed up; wherein by grace working with us we obtain reward, or if justly deserted by it, torment. Another is not of foreknowledge, but is a kind of threat made after the manner of men; as that, Yet forty days, and Nineveh shall be overthrown: (Jonah 3.) understanding, unless the Ninevites amend themselves. — Catena Aurea by Aquinas

Jerome ((as quoted by Aquinas, AD 1274)): (In Is. 7:14.) Since it is introduced in the Prophet by the words, The Lord Himself shall give you a sign, it ought to be something new and wonderful. But if it be, as the Jews will have it, a young woman, or a girl shall bring forth, and not a virgin, what wonder is this, since these are words signifying age and not purity? Indeed the Hebrew word signifying Virgin (Bethula) is not used in this place, but instead the word ‘Halmaa,’ which except the LXX all render ‘girl.’ But the word ‘Halma’ has a twofold meaning; it signifies both ‘girl,’ and ‘hidden;’ therefore ‘Halma’ denotes not only ‘maiden’ or ‘virgin,’ but ‘hidden,’ ‘secret;’ that is, one never exposed to the gaze of men, but kept under close custody by her parents. In the Punic tongue also, which is said to be derived from Hebrew sources, a virgin is properly called ‘Halma.’ In our tongue also ‘Halma’ means holy; and the Hebrews use words of nearly all languages; and as far as my memory will serve me, I do not think I ever met with Halma used of a married woman, but of her that is a virgin, and such that she be not merely a virgin, but in the age of youth; for it is possible for an old woman to be a maid. But this was a virgin in years of youth, or at least a virgin, and not a child too young for marriage.

(In loc.) For that which Matthew the Evangelist says, Shall have in her womb, the Prophet who is foretelling something future, writes, shall receive. The Evangelist, not foretelling the future but describing the past, changes shall receive, into shall have; but he who has, cannot after receive that he has. He says, Lo, a Virgin shall hare in her womb, and shall bear a Son.

(in Is. 7:14.) The LXX and three others translate, ‘Thou shalt call,’ instead of which we have here, They shall call, which is not so in the Hebrew; for the word ‘Charathib,’ which all render Thou shalt call, may mean, ‘And she shall call,’ that is, The Virgin that shall conceive and shall bear Christ, shall call His name Emmanuel, which is interpreted, ‘God with us.’

(ubi sup.) It should be known, that the Hebrews believe this prophecy to refer to Ezekias the son of Ahaz, because in his reign Samaria was taken; but this cannot be established. Ahaz son of Jotham reigned over Judæa and Jerusalem sixteen years, and was succeeded by his son Ezekias, who was twenty-three years old, and reigned over Judæa and Jerusalem twenty-nine years; how then can a prophecy prophesied in the first year of Ahaz refer to the conception and birth of Ezekias, when he was already nine years of age? Unless perhaps the sixth year of the reign of Ezekias, in which Samaria was taken, they think is here called his infancy, that is, the infancy of his reign, not of his age; which even a fool must see to be hard and forced. A certain one of our interpreters contends, that the Prophet Isaiah had two sons, Jashub and Emmanuel; and that Emmanuel was born of his wife the Prophetess as a type of the Lord and Saviour. But this is a fabulous tale.

(ubi sup.) What is spoken to Ahaz then is to be thus understood. This Child, that shall be born of a Virgin of the house of David, shall now be called Emmanuel, that is, God with us, because the events (perhaps delivery from the two hostile kings) will make it appear that you have God present with you. But after He shall be called Jesus, that is, Saviour, because He shall save the whole human race. Wonder not, therefore, O house of David, at the newness of this thing, that a Virgin should bring forth a God, seeing He has so great might that though yet to be born after a long while, He delivers you now when you call upon Him. — Catena Aurea by Aquinas

Jerome: (Verse 22 onwards) Now all this was done that it might be fulfilled which was spoken by the Lord through the prophet, saying: Behold, a virgin shall be with child, and bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us. Then Joseph, being raised from sleep, did as the angel of the Lord had bidden him. And all this was done that it might be fulfilled which was spoken by the Lord through the prophet, saying: Behold, a virgin shall conceive in her womb. But the prophet, because he predicts the future, signifies what is going to happen, and he writes, he will receive: but the evangelist, because he narrates a story not about the future but about the past, changed he will receive to he has received. For he who has, will by no means receive. We read something similar in the Psalms: You have ascended on high, you have led captivity captive: you have received gifts among men (Ps. 67:19). The apostle, in citing this testimony, did not say he received, but he gave: because there it signified about the future that he would receive; here it narrates about the one who had already given what he had received. — Commentary on Matthew

John Chrysostom ((as quoted by Aquinas, AD 1274)): Otherwise; the Angel seeing the depths of the Divine mercy, the laws of nature broken through and reconciliation made, He who was above all made lower than all; all these wonders, all this he comprises in that one saying, Now all this hath happened; as though he had said, Do not suppose that this is newly devised of God, it was determined of old. And he rightly cites the Prophet not to the Virgin, who as a maiden was untaught in such things, but to Joseph, as to one much versed in the Prophets. And at first he had spoken of Mary as thy wife, but now in the words of the Prophet he brings in the word “Virgin,” that he might hear this from the Prophet, as a thing long before determined. Therefore to confirm what he had said, he introduces Isaiah, or rather God; for he does not say, Which was spoken by Isaiah, but, Which was spoken of the Lord by the Prophet.

As it is the manner of Scripture to convey a knowledge of events under the form of a name, so here, They shall call His name Emmanuel, means nothing else than, They shall see God among men. Whence he says not, ‘Thou shalt call,’ but, They shall call. — Catena Aurea by Aquinas

John Chrysostom: “Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying.” In a tone worthy of the wonder, with all his might he hath uttered his voice, saying, “Now all this was done.” For when he saw the sea and the abyss of the love of God towards man, and that actually come to pass which never had been looked for, and nature’s laws broken, and reconciliations made, Him who is above all come down to him that is lower than all, and “the middle walls of partition broken,” and the impediments removed, and many more things than these done besides; in one word he hath put before us the miracle, saying, “Now all this was done that it might be fulfilled which was spoken of the Lord.” For, “think not,” saith he, “that these things are now determined upon; they were prefigured of old.” Which same thing, Paul also everywhere labors to prove.

And the angel proceeds to refer Joseph to Isaiah; in order that even if he should, when awakened, forget his own words, as newly spoken, he might by being reminded of those of the prophet, with which he had been nourished up continually, retain likewise the substance of what he had said. And to the woman he mentioned none of these things, as being a damsel and unskilled in them, but to the husband, as being a righteous man and one who studied the prophets, from them he reasons. And before this he saith “Mary, thy wife;” but now, when he hath brought the prophet before him, he then trusts him with the name of virginity; for Joseph would not have continued thus unshaken, when he heard from him of a virgin, unless he had first heard it also from Isaiah. For indeed it was nothing novel that he was to hear out of the prophets, but what was familiar to him, and had been for a long time the subject of his meditations. For this cause the angel, to make what he said easy to be received, brings in Isaiah. And neither here doth he stop, but connects the discourse with God. For he doth not call the saying Isaiah’s, but that of the God of all things. For this cause he said not, “that it might be fulfilled which was spoken of Isaiah,” but “which was spoken of the Lord.” For the mouth indeed was Isaiah’s, but the oracle was wafted from above. — Homily on the Gospel of Matthew 5

Leo the Great ((as quoted by Aquinas, AD 1274)): (Serm. xxiii. 1.) The conception was by the Holy Spirit within the womb of the Virgin; who, as she conceived in perfect chastity, in like manner brought forth her Son. — Catena Aurea by Aquinas

Peter Chrysologus ((as quoted by Aquinas, AD 1274)): Let them approach to hear this, who ask, Who is He that Mary bare? He shall save His people; not any other man’s people; from what? from their sins. That it is God that forgives sins, if you do not believe the Christians so affirming, believe the infidels, or the Jews who say, None can forgive sins but God only. (Luke 5:1.) — Catena Aurea by Aquinas

Petrus Alphonsi ((as quoted by Aquinas, AD 1274)): (Dial. tit. 7.) For we know not that any man of that day was called Emmanuel. But the Hebrew objects, How can it be that this was said on account of Christ and Mary, when many centuries intervened between Ahaz and Mary? But though the Prophet was speaking to Ahaz, the prophecy was yet not spoken to him only or of his time only; for it is introduced, Hear, O house of David; (Isa. 7:13.) not, ‘Hear, O Ahaz.’ Again, The Lord Himself shall give you a sign; meaning He, and none other; from which we may understand that the Lord Himself should be the sign. And that he says to you, (plur.) and not ’to thee,’ shows that this was not spoken to Ahaz, or on his account only. — Catena Aurea by Aquinas

Pseudo-Augustine ((as quoted by Aquinas, AD 1274)): (in App. s. 123.) He, who by a touch could heal the severed limbs of others, how much more could He, in His own birth, preserve whole that which He found whole? In this parturition, soundness of the Mother’s body was rather strengthened than weakened, and her virginity rather confirmed than lost. — Catena Aurea by Aquinas

Rabanus Maurus ((as quoted by Aquinas, AD 1274)): First, Angels hymning, secondly, Apostles preaching, then Holy Martyrs, and lastly, all believers. — Catena Aurea by Aquinas

Remigius of Rheims ((as quoted by Aquinas, AD 1274)): It is the custom of the Evangelist to confirm what he says out of the Old Testament, for the sake of those Jews who believed on Christ, that they might recognize as fulfilled in the grace of the Gospel, the things that were foretold in the Old Testament; therefore he adds, Now all this was done. Here we must enquire why he should say all this was done, when above he has only related the conception. It should be known that he says this to show, that in the presence of God all this was done before it was done among men. Or he says, all this was done, because he is relating past events; for when he wrote, it was all done.

It is a question, who interpreted this name? The Prophet, or the Evangelist, or some translator? It should be known then, that the Prophet did not interpret it; and what need had the Holy Evangelist to do so, seeing he wrote in the Hebrew tongue? Perhaps that was a difficult and rare word in Hebrew, and therefore needed interpretation. It is more probable that some translator interpreted it, that the Latins might not be perplexed by an unintelligible word. In this name are conveyed at once the two substances, the Divinity and Humanity in the one Person of the Lord Jesus Christ. He who before all time was begot in an unspeakable manner by God the Father, the same in the end of time was made Emmanuel, that is, God with us, of a Virgin Mother. This God with us may be understood in this way. He was made with us, passible, mortal, and in all things like unto us without sin; or because our frail substance which He took on Him, He joined in one Person to His Divine substance. — Catena Aurea by Aquinas

Theodotus of Ancyra ((as quoted by Aquinas, AD 1274)): (Hom. 1 and 2. in Conc. Eph. ap. Hard. t. i. pp. 1643. 1655.) Inasmuch as Photinus affirms that He that was now born was mere man, not allowing the divine birth, and maintains that He who now issued from the womb was the man separate from the God; let him show how it was possible that human nature, born of the Virgin’s womb, should have preserved the virginity of that womb uncorrupted; for the mother of no man ever yet remained a virgin. But forasmuch as it was God the Word who was now born in the flesh, He showed Himself to be the Word, in that He preserved His mother’s virginity. For as our word when it is begot does not destroy the mind, so neither does God the Word in choosing His birth destroy the virginity. — Catena Aurea by Aquinas

Theophylact of Ohrid: Do not think that only now in these recent times did God resolve to do these things, but from before, even from the beginning. For you know the prophets, Joseph, as the student of the law which you are. Remember what was spoken by the law. He did not say, “what Isaiah had spoken,” but, “what the Lord had spoken.” For it was not man who spoke, but God, through the mouth of the prophet, and therefore the oracle is trustworthy.

Matthew 1:23

John Chrysostom: What then saith this oracle? “Behold, a virgin shall be with child, and shall bring forth a son, and they shall call His name Emmanuel.”

How was it then, one may say, that His name was not called Emmanuel, but Jesus Christ? Because he said not, “thou shalt call,” but “they shall call,” that is, the multitude, and the issue of events. For here he puts the event as a name: and this is customary in Scripture, to substitute the events that take place for names.

Therefore, to say, “they shall call” Him “Emmanuel,” means nothing else than that they shall see God amongst men. For He hath indeed always been amongst men, but never so manifestly.

But if Jews are obstinate, we will ask them, when was the child called, “Make speed to the spoil, hasten the prey?” Why, they could not say. How is it then that the prophet said, “Call his name Maher-shalal-hash-baz?” Because, when he was born, there was a taking and dividing of spoils, therefore the event that took place in his time is put as his name. And the city, too, it is said, shall be called “the city of righteousness, the faithful city Sion.” And yet we nowhere find that the city was called “righteousness,” but it continued to be called Jerusalem. However, inasmuch as this came to pass in fact, when the city underwent a change for the better, on that account he saith it is so called. For when any event happens which marks out him who brings it to pass, or who is benefited by it, more clearly than his name, the Scripture speaks of the truth of the event as being a name to him. — Homily on the Gospel of Matthew 5

John Chrysostom: But if, when their mouths are stopped on this point, they should seek another, namely, what is said touching Mary’s virginity, and should object to us other translators, saying, that they used not the term “virgin,” but “young woman;” in the first place we will say this, that the Seventy were justly entitled to confidence above all the others. For these made their translation after Christ’s coming, continuing to be Jews, and may justly be suspected as having spoken rather in enmity, and as darkening the prophecies on purpose; but the Seventy, as having entered upon this work an hundred years or more before the coming of Christ, stand clear from all such suspicion, and on account of the date, and of their number, and of their agreement, would have a better right to be trusted.

But even if they bring in the testimony of those others, yet so the tokens of victory would be with us. Because the Scripture is wont to put the word “youth,” for “virginity;” and this with respect not to women only, but also to men. For it is said, “young men and maidens, old men with younger ones.” And again, speaking of the damsel who is attacked, it saith, “if the young woman cry out,” meaning the virgin.

And what goes before also establishes this interpretation. For he doth not merely say, “Behold, the Virgin shall be with child,” but having first said, “Behold, the Lord Himself shall give you a sign,” then he subjoins, “Behold, the Virgin shall be with child.” Whereas, if she that was to give birth was not a virgin, but this happened in the way of marriage, what sort of sign would the event be? For that which is a sign must of course be beyond the course of common events, it must be strange and extraordinary; else how could it be a sign? — Homily on the Gospel of Matthew 5

Petrus Alphonsi: Dial. tit. 7: For we know not that any man of that day was called Emmanuel. But the Hebrew objects, How can it be that this was said on account of Christ and Mary, when many centuries intervened between Ahaz and Mary? But though the Prophet was speaking to Ahaz, the prophecy was yet not spoken to him only or of his time only; for it is introduced, “Hear, O house of David;” not, ‘Hear, O Ahaz.’Again, “The Lord Himself shall give you asign;” meaning He, and none other; from which we may understand that the Lord Himself should be the sign. And that he says “to you,” (plur.) and not ‘tothee,’ shows that this was not spoken to Ahaz, or on his account only.

Tertullian: Begin we, therefore, to prove that the Birth of Christ was announced by prophets; as Isaiah (e.g., ) foretells, “Hear ye, house of David; no petty contest have ye with men, since God is proposing a struggle. Therefore God Himself will give you a sign; Behold, the virgin shall conceive, and bear a son, and ye shall call his name Emmanuel” (which is, interpreted, “God with us” ): “butter and honey shall he eat; " : “since, ere the child learn to call father or mother, he shall receive the power of Damascus and the spoils of Samaria, in opposition to the king of the Assyrians.” — An Answer to the Jews

Tertullian: Now, it will first by necessary to show what previous reason there was for the Son of God’s being born of a virgin. He who was going to consecrate a new order of birth, must Himself be born after a novel fashion, concerning which Isaiah foretold how that the Lord Himself would give the sign. What, then, is the sign? “Behold a virgin shall conceive and bear a son.” Accordingly, a virgin did conceive and bear “Emmanuel, God with us.” This is the new nativity; a man is born in God. And in this man God was born, taking the flesh of an ancient race, without the help, however, of the ancient seed, in order that He might reform it with a new seed, that is, in a spiritual manner, and cleanse it by the re-moral of all its ancient stains. — On the Flesh of Christ

Tertullian: Whereas, then, they contend that the novelty (of Christ’s birth) consisted in this, that as the Word of God became flesh without the seed of a human father, so there should be no flesh of the virgin mother (assisting in the transaction), why should not the novelty rather be confined to this, that His flesh, although not born of seed, should yet have proceeded from flesh? I should like to go more closely into this discussion. “Behold,” says he, “a virgin shall conceive in the womb.” Conceive what? I ask. The Word of God, of course, and not the seed of man, and in order, certainly, to bring forth a son. “For,” says he, “she shall bring forth a son.” Therefore, as the act of conception was her own, so also what she brought forth was her own, also, although the cause of conception was not. If, on the other hand, the Word became flesh of Himself, then He both conceived and brought forth Himself, and the prophecy is stultified. — On the Flesh of Christ

Tertullian: Now, to upset all conceits of this sort, let me dispel at once the preliminary idea on which they rest-their assertion that the prophets make all their announcements in figures of speech. Now, if this were the case, the figures themselves could not possibly have been distinguished, inasmuch as the verities would not have been declared, out of which the figurative language is stretched. And, indeed, if all are figures, where will be that of which they are the figures? How can you hold up a mirror for your face, if the face nowhere exists? But, in truth, all are not figures, but there are also literal statements; nor are all shadows, but there are bodies too: so that we have prophecies about the Lord Himself even, which are clearer than the day For it was not figuratively that the Virgin conceived in her womb; nor in a trope did she bear Emmanuel, that is, Jesus, God with us. — On the Resurrection of the Flesh

Tertullian: Nay, (I answer, ) this is spoken concerning the Spirit of God. For it was certainly of the Holy Spirit that the virgin conceived; and that which He conceived, she brought forth. That, therefore, had to be born which was conceived and was to be brought forth; that is to say, the Spirit, whose “name should be called Emmanuel which, being interpreted, is, God with us.” — Against Praxeas

Theophylact of Ohrid: The Jews say that it is not written in the prophecy “virgin” but “young woman.” To which it may be answered that “young woman” and “virgin” mean the same thing in Scripture, for in Scripture “young woman” refers to one who is still a virgin. Furthermore, if it was not a virgin that gave birth, how would it be a sign, something extraordinary? Listen to Isaiah who says, “For this reason the Lord Himself shall give you a sign,” and immediately he adds, “Behold, the Virgin” (Is. 7:14). So if it were not a virgin that would give birth, it would not be a sign. The Jews, then, alter the text of Scripture in their malice, putting “young woman” instead of “virgin.” But whether the text reads “young woman” or “virgin,” it should be understood in either case that it is a virgin who will give birth so that the event may be a miraculous sign.

The Jews say, “How then is it that He was not called Emmanuel but Jesus Christ?” One may answer, “The prophet did not say ‘You shall call,’ but ‘They shall call.’” That is, the events and deeds of His life will show that He is God and that He keeps company with us. For Holy Scripture gives names that are derived from the events of one’s life; for example, “Call his name Plunder Swiftly” (Is. 8:3). Yet where does it record that anyone was ever called by such a name? But since error was despoiled and taken captive at the moment of the Lord’s birth, Scripture gives this as His name, which He acquires from the event.

Matthew 1:24

Chromatius of Aquileia: Joseph therefore learns from the angel about the sacrament of the heavenly mystery and happily complies with the angel’s word. Rejoicing, he abides by the divine plan. He accepts holy Mary and glories in exultant praise because he was deemed worthy to hear that the virgin mother of such great majesty was called by the angel to be his wife. — TRACTATE ON Matthew 3.1

Glossa Ordinaria ((as quoted by Aquinas, AD 1274)): (ap. Anselm.) This error then is barred by the Evangelist saying, That it might be fulfilled which was spoken of the Lord by the Prophet. Now one kind of prophecy is by the preordination of God, and must needs be fulfilled, and that without any free choice on our part. Such is that of which we now speak; wherefore he says, Lo, to show the certainty of prophecy. There is another kind of prophecy which is by the foreknowledge of God, and with this our free will is mixed up; wherein by grace working with us we obtain reward, or if justly deserted by it, torment. Another is not of foreknowledge, but is a kind of threat made after the manner of men; as that, Yet forty days, and Nineveh shall be overthrown: (Jonah 3.) understanding, unless the Ninevites amend themselves.

(ord. et ap. Anselm ex Beda cit.) He not only did what the Angel commanded, but as he commanded it. Let each one who is warned of God, in like manner, break off all delays, rise from sleep, and do that which is commanded him.

Otherwise; On account of the glorification of the most holy Mary, she could not be known by Joseph until the birth; for she who had the Lord of glory in her womb, how should she be known? If the face of Moses talking with God was made glorious, so that the children of Israel could not look thereon, how much more could not Mary be known, or even looked upon, who bare the Lord of glory in her womb? After the birth she was known of Joseph to the beholding of her face, but not to be approached carnally.

(Ord.) Or; He is first-born among the elect by grace; but by nature the Only-begotten of God the Father, the only Son of Mary. And called His name Jesus, on the eighth day on which the circumcision took place, and the Name was given. — Catena Aurea by Aquinas

Jerome ((as quoted by Aquinas, AD 1274)): (Cont. Helvid. c. 5.) Helvidius is at much superfluous trouble to make this word know refer to carnal knowledge rather than to acquaintance, as though any had ever denied that; or as if the follies to which he replies had ever occurred to any person of common understanding. He then goes on to say, that the adverb ‘until’ denotes a fixed time when that should take place, which had not taken place before; so that here from the words, He knew her not until she had brought forth her first-born Son, it is clear, he says, that after that he did know her. And in proof of this he heaps together many instances from Scripture. To all this we answer, that the word ‘until’ is to be understood in two senses in Scripture. And concerning the expression, knew her not, he has himself shown, that it must be referred to carnal knowledge, none doubting that it is often used of acquaintance, as in that, The child Jesus tarried behind in Jerusalem, and His parents knew not of it. (Luke 2:43.) In like manner ‘until’ often denotes in Scripture, as he has shown, a fixed period, but often also an infinite time, as in that, Even to your old age I am He. (Isa. 46:4.) Will God then cease to be when they are grown old? Also the Saviour in the Gospel, Lo, I am with you always, even to the end of this world. (Mat. 28:20.) Will He then leave His disciples at the end of the world? Again, the Apostle says, He must reign till He has put His enemies under His feel. (1 Cor. 15:25.) Be it understood then, that that which if it had not been written might have been doubted of, is expressly declared to us; other things are left to our own understandingc. So here the Evangelist informs us, in that wherein there might have been room for error, that she was not known by her husband until the birth of her Son, that we might thence infer that much less was she known afterwards.

(cont. Helvid. 8.) Lastly, I would ask, Why then did Joseph abstain at all up to the day of birth? He will surely answer, Because of the Angel’s words, That which is born in her, &c. He then who gave so much heed to a vision as not to dare to touch his wife, would he, after he had heard the shepherds, seen the Magi, and known so many miracles, dare to approach the temple of God, the seat of the Holy Ghost, the Mother of his Lord?

From the words, her firstborn Son, some most erroneously suspect that Mary had other sons, saying that first-born can only be said of one that has brethren. But this is the manner of Scripture, to call the first-born not only one who is followed by brethren, but the first-birth of the mother.

(Cont. Helvid. 10.) For if he only was first-born who was followed by other brethren, then no first-birth could be due to the Priests, till such time as the second birth took place. — Catena Aurea by Aquinas

Jerome: The passage for discussion now is, “And Joseph arose from his sleep, and did as the angel of the Lord commanded him, and took unto him his wife and knew her not till she had brought forth a son, and he called his name Jesus.” Here, first of all, it is quite needless for our opponent to show so elaborately that the word know has reference to coition, rather than to intellectual apprehension: as though anyone denied it, or any person in his senses could ever imagine the folly which Helvidius takes pains to refute. Then he would teach us that the adverb till implies a fixed and definite time, and when that is fulfilled, he says the event takes place which previously did not take place, as in the case before us, “and knew her not till she had brought forth a son.” It is clear, says he, that she was known after she brought forth, and that that knowledge was only delayed by her engendering a son. To defend his position he piles up text upon text, waves his sword like a blind-folded gladiator, rattles his noisy tongue, and ends with wounding no one but himself.

Our reply is briefly this — the words knew and till in the language of Holy Scripture are capable of a double meaning. As to the former, he himself gave us a dissertation to show that it must be referred to sexual intercourse, and no one doubts that it is often used of the knowledge of the understanding, as, for instance, “the boy Jesus tarried behind in Jerusalem, and his parents knew it not.” Now we have to prove that just as in the one case he has followed the usage of Scripture, so with regard to the word till he is utterly refuted by the authority of the same Scripture, which often denotes by its use a fixed time (he himself told us so), frequently time without limitation, as when God by the mouth of the prophet says to certain persons, [Isaiah 46:4] “Even to old age I am he.” Will He cease to be God when they have grown old? And the Saviour in the Gospel tells the Apostles, [Matthew 28:20] “Lo, I am with you always, even unto the end of the world.” Will the Lord then after the end of the world has come forsake His disciples, and at the very time when seated on twelve thrones they are to judge the twelve tribes of Israel will they be bereft of the company of their Lord? Again Paul the Apostle writing to the Corinthians says, “Christ the first-fruits, afterward they that are Christ’s, at his coming. Then comes the end, when he shall have delivered up the kingdom to God, even the Father, when he shall have put down all rule, and all authority and power. For he must reign, till he has put all enemies under his feet.” Granted that the passage relates to our Lord’s human nature, we do not deny that the words are spoken of Him who endured the cross and is commanded to sit afterwards on the right hand. What does he mean then by saying, “for he must reign, till he has put all enemies under his feet”? Is the Lord to reign only until His enemies begin to be under His feet, and once they are under His feet will He cease to reign? Of course His reign will then commence in its fullness when His enemies begin to be under His feet. David also in the fourth Song of Ascents speaks thus, “Behold, as the eyes of servants look unto the hand of their master, as the eyes of a maiden unto the hand of her mistress, so our eyes look unto the Lord our God, until he have mercy upon us.” Will the prophet, then, look unto the Lord until he obtain mercy, and when mercy is obtained will he turn his eyes down to the ground? Although elsewhere he says, “My eyes fail for your salvation, and for the word of your righteousness.” I could accumulate countless instances of this usage, and cover the verbosity of our assailant with a cloud of proofs; I shall, however, add only a few, and leave the reader to discover like ones for himself.

The word of God says in Genesis, “And they gave unto Jacob all the strange gods which were in their hand, and the rings which were in their ears; and Jacob hid them under the oak which was by Shechem, and lost them until this day.” Likewise at the end of Deuteronomy, [Deuteronomy 34:5-6] “So Moses the servant of the Lord died there in the land of Moab, according to the word of the Lord. And he buried him in the valley, in the land of Moab over against Beth-peor: but no man knows of his sepulchre unto this day.” We must certainly understand by this day the time of the composition of the history, whether you prefer the view that Moses was the author of the Pentateuch or that Ezra re-edited it. In either case I make no objection. The question now is whether the words unto this day are to be referred to the time of publishing or writing the books, and if so it is for him to show, now that so many years have rolled away since that day, that either the idols hidden beneath the oak have been found, or the grave of Moses discovered; for he obstinately maintains that what does not happen so long as the point of time indicated by until and unto has not been attained, begins to be when that point has been reached. He would do well to pay heed to the idiom of Holy Scripture, and understand with us, (it was here he stuck in the mud) that some things which might seem ambiguous if not expressed are plainly intimated, while others are left to the exercise of our intellect. For if, while the event was still fresh in memory and men were living who had seen Moses, it was possible for his grave to be unknown, much more may this be the case after the lapse of so many ages. And in the same way must we interpret what we are told concerning Joseph. The Evangelist pointed out a circumstance which might have given rise to some scandal, namely, that Mary was not known by her husband until she was delivered, and he did so that we might be the more certain that she from whom Joseph refrained while there was room to doubt the import of the vision was not known after her delivery.

In short, what I want to know is why Joseph refrained until the day of her delivery? Helvidius will of course reply, because he heard the angel say, [Matthew 1:20] “that which is conceived in her is of the Holy Ghost.” And in turn we rejoin that he had certainly heard him say, [Matthew 1:20] “Joseph, thou son of David, fear not to take unto you Mary your wife.” The reason why he was forbidden to forsake his wife was that he might not think her an adulteress. Is it true then, that he was ordered not to have intercourse with his wife? Is it not plain that the warning was given him that he might not be separated from her? And could the just man dare, he says, to think of approaching her, when he heard that the Son of God was in her womb? Excellent! We are to believe then that the same man who gave so much credit to a dream that he did not dare to touch his wife, yet afterwards, when he had learned from the shepherds that the angel of the Lord had come from heaven and said to them, “Be not afraid: for behold I bring you good tidings of great joy which shall be to all people, for there is born to you this day in the city of David a Saviour, which is Christ the Lord;” and when the heavenly host had joined with him in the chorus [Luke 2:14] “Glory to God in the highest, and on earth peace among men of good will;” and when he had seen just Simeon embrace the infant and exclaim, “Now let your servant depart, O Lord, according to your word in peace: for my eyes have seen your salvation;” and when he had seen Anna the prophetess, the Magi, the Star, Herod, the angels; Helvidius, I say, would have us believe that Joseph, though well acquainted with such surprising wonders, dared to touch the temple of God, the abode of the Holy Ghost, the mother of his Lord? Mary at all events “kept all these sayings in her heart.” You cannot for shame say Joseph did not know of them, for Luke tells us, [Luke 2:33] “His father and mother were marvelling at the things which were spoken concerning Him.” And yet you with marvellous effrontery contend that the reading of the Greek manuscripts is corrupt, although it is that which nearly all the Greek writers have left us in their books, and not only so, but several of the Latin writers have taken the words the same way. Nor need we now consider the variations in the copies, since the whole record both of the Old and New Testament has since that time been translated into Latin, and we must believe that the water of the fountain flows purer than that of the stream.

Helvidius will answer, “What you say, is in my opinion mere trifling. Your arguments are so much waste of time, and the discussion shows more subtlety than truth. Why could not Scripture say, as it said of Thamar and Judah, [Genesis 38:26] ‘And he took his wife, and knew her again no more’? Could not Matthew find words to express his meaning? ‘He knew her not,’ he says, ‘until she brought forth a son.’ He did then, after her delivery, know her, whom he had refrained from knowing until she was delivered.”

If you are so contentious, your own thoughts shall now prove your master. You must not allow any time to intervene between delivery and intercourse. You must not say, “If a woman conceive seed and bear a man child, then she shall be unclean seven days; as in the days of the separation of her sickness shall she be unclean. And in the eighth day the flesh of his foreskin shall be circumcised. And she shall continue in the blood of her purifying three and thirty days. She shall touch no hallowed thing,” and so forth. On your showing, Joseph must at once approach, her, and be subject to Jeremiah’s [Jeremiah 5:8] reproof, “They were as mad horses in respect of women: every one neighed after his neighbour’s wife.” Otherwise, how can the words stand good, “he knew her not, till she had brought forth a son,” if he waits after the time of another purifying has expired, if his lust must brook another long delay of forty days? The mother must go unpurged from her child-bed taint, and the wailing infant be attended to by the midwives, while the husband clasps his exhausted wife. Thus forsooth must their married life begin so that the Evangelist may not be convicted of falsehood. But God forbid that we should think thus of the Saviour’s mother and of a just man. No midwife assisted at His birth; no women’s officiousness intervened. With her own hands she wrapped Him in the swaddling clothes, herself both mother and midwife, [Luke 2:7] “and laid Him,” we are told, “in a manger, because there was no room for them in the inn”; a statement which, on the one hand, refutes the ravings of the apocryphal accounts, for Mary herself wrapped Him in the swaddling clothes, and on the other makes the voluptuous notion of Helvidius impossible, since there was no place suitable for married intercourse in the inn. — Against Helvidius

John Chrysostom: “Then Joseph, being raised from sleep, did as the angel of the Lord had bidden him.” Seest thou obedience, and a submissive mind? Seest thou a soul truly wakened, and in all things incorruptible? For neither when he suspected something painful or amiss could he endure to keep the Virgin with him; nor yet, after he was freed from this suspicion, could he bear to cast her out, but he rather keeps her with him, and ministers to the whole Dispensation.

“And took unto him Mary his wife.” Seest thou how continually the evangelist uses this word, not willing that that mystery should be disclosed as yet, and annihilating that evil suspicion? — Homily on the Gospel of Matthew 5

Pseudo-Chrysostom ((as quoted by Aquinas, AD 1274)): Took unto him, not took home to him; for he had not sent her away; he had put her away in thought only, and now took her again in thought.

As one might say, ‘He told it not so long as he lived;’ would this imply that he told it after his death? Impossible. So it were credible that Joseph might have known her before the birth, while he was yet ignorant of the great mystery; but after that he understood how she had been made a temple of the Only-begotten of God, how could he occupy that? The followers of Eunomius think, as they have dared to assert this, that Joseph also dared to do it, just as the insane think all men equally mad with themselves.

It may be said, that know here signifies simply, to understand; that whereas before he had not understood how great her dignity, after the birth he then knew that she had been made more honourable and worthy than the whole world, who had carried in her womb Him whom the whole world could not contain. — Catena Aurea by Aquinas

Remigius of Rheims ((as quoted by Aquinas, AD 1274)): Life returned by the same entrance through which death had entered in. By Adam’s disobedience we were ruined, by Joseph’s obedience we all begin to be recalled to our former condition; for in these words is commended to us the great virtue of obedience, when it is said, And Joseph rising from sleep, did as the Angel of the Lord had commanded him.

Or, Took her so far, as that the nuptial rites being complete, she was called his wife; but not so far as to lie with her, as it follows, And knew her not.

It is clear that this Name was well known to the Holy Fathers and the Prophets of God, but to him above all, who spake, My soul fainted for Thy salvation; (Ps. 119:81.) and, My soul hath rejoiced in Thy salvation. Also to him who spake, I will joy in God my Saviour. (Ps. 13:5. Hab. 3:18.) — Catena Aurea by Aquinas

Theophylact of Ohrid: Behold a wakeful, vigilant soul who immediately obeyed.

The evangelist continually calls her “the wife of Joseph” to allay evil suspicion and to show that she was not anyone else’s wife but his.

Matthew 1:25

Augustine of Hippo: Those heretics were called Antidicomarites who denied the virginity of Mary to the point that they claim that after the birth of Christ she had intercourse with her husband. — Heresies, LVI

Augustine of Hippo: It was not the visible sun, but its invisible Creator who consecrated this day for us, when the Virgin Mother, fertile of womb and integral in her virginity, brought him forth, made visible for us, by whom, when he was invisible, she too was created. A Virgin conceiving, a Virgin bearing, a Virgin pregnant, a Virgin bringing forth, a Virgin perpetual. Why do you wonder at this, O man? — Sermons 186

Basil of Caesarea: For “he did not know her” - it says - “until she gave birth to a Son, her firstborn.” But this could make one suppose that Mary, after having offered in all her purity her own service in giving birth to the Lord, by virtue of the Holy Spirit, did not subsequently refrain from normal conjugal relations. That would not have affected the teaching of our religion at all, because Mary’s virginity was necessary until the service of the Incarnation, and what happened afterward need not be investigated in order to affect the doctrine of the mystery. But since the lovers of Christ [that is, the faithful] do not allow themselves to hear that the Mother of God ceased at a given moment to be a virgin, we consider their testimony sufficient. — Homily: On the holy generation of Christ 5; PG 31, 1468 B

Chromatius of Aquileia: But concerning what the Evangelist said, “And he did not know her till she had borne her firstborn son,” not a few careless people insist on asking whether after the Lord’s birth the holy mother Mary had relations with Joseph. But this is not admissible on the grounds of either faith or truth. Far be it indeed that after the sacrament of so great a mystery and after the birth of the sublime Lord, one should believe that the Virgin Mary was intimate with a man. Remember that Miriam the prophetess of the Old Testament (the sister of Moses and Aaron) remained a virgin unsullied by man, having beheld the light of heavenly signs after the plagues of Egypt and the parting of the Red Sea and the Lord’s glory going in advance and seen in a pillar of fire and clouds. It is not plausible therefore that the Mary of the Gospel, a virgin bearing God, who beheld God’s glory not in a cloud but was worthy of carrying him in her virginal womb, had relations with a man. Noah, who was made worthy to converse with God, declared that he would abstain from the conjugal need. Moses, after hearing God calling him from the bush, abstained from conjugal relations. Now are we to believe that Joseph, the man who always did what was right, had relations with holy Mary after the birth of the Lord? — Tractate on Matthew 3.1

Didymus the Blind: It helps us to understand the terms ‘first-born’ and ‘only-begotten’ when the Evangelist tells that Mary remained a virgin ‘until she brought forth her first-born son’ [Matt. 1:25]; for neither did Mary, who is to be honored and praised above all others, marry anyone else, nor did she ever become the Mother of anyone else, but even after childbirth she remained always and forever an immaculate virgin — The Trinity 3:4

Ephrem the Syrian: Because there are those who dare to say that Mary cohabited with Joseph after she bore the Redeemer, we reply, ‘How would it have been possible for her who was the home of the indwelling of the Spirit, whom the divine power overshadowed, that she be joined by a mortal being, and gave birth filled with birthpangs, in the image of the primeval curse?’ If Mary was blessed of women, she would have been exempt from the curse from the beginning, and from the bearing of children in birthpangs and curses. It would be impossible therefore to call one who gave birth with these birthpangs blessed. — Commentary on Tatian’s Diatessaron, page 63

Epiphanius of Salamis: For I have heard from someone that certain persons are venturing to say that she had marital relations after the Savior’s birth. And I am not surprised. The ignorance of persons who do not know the sacred scriptures well and have not consulted histories, always turns them to one thing after another, and distracts anyone who wants to track down something about the truth out of his own head. To begin with, when the Virgin was entrusted to Joseph - lots having compelled her to take this step - she was not entrusted to him for marriage, since he was a widower. He was called her husband because of the Law, but it plainly follows from the Jewish tradition that the Virgin was not entrusted to him for matrimony. It was for the preservation of her virginity in witness to the things to come - [a witness] that Christ’s incarnation was nothing spurious but was truly attested, as without a man’s seed but truly brought about by the Holy Spirit. — The Panarion of Epiphanius of Salamis: De fide. Books II and III, page 620, 7.1

JB Lightfoot: Certain expressions in the evangelical narratives are said to imply that Mary bore other children besides the Lord, and it is even asserted that no unprejudiced person could interpret them otherwise. The justice of this charge may be fairly questioned. The context in each case seems to suggest another explanation of these expressions, which does not decide anything one way or the other. St. Matthew writes that Joseph ‘knew not’ his wife ‘till (ewV ou) she brought forth a son’ (1:25); while St. Luke speaks of her bringing forth ‘her firstborn son’ (2:7). St. Matthew’s expression however, ‘till she brought forth,’ as appears from the context, is intended simply to show that Jesus was not begotten in the course of nature; and thus, while it denies any previous intercourse with her husband, it neither asserts nor implies any subsequent intercourse. Again, the prominent idea conveyed by the term ‘firstborn’ to a Jew would be not the birth of other children, but the special consecration of this one. The typical reference in fact is foremost in the mind of St. Luke, as he himself explains it, ‘Every male that openeth the womb shall be called holy to the Lord’ (2:23). Thus ‘firstborn’ does not necessarily suggest ‘later-born,’ any more than ‘son’ suggests ‘daughter.’ The two words together describe the condition under which in obedience to the law a child was consecrated to God. The ‘firstborn son’ is in fact the Evangelist’s equivalent for the ‘male that openeth the womb.’ — THE BRETHREN OF THE LORD

Jerome: (Verse 25.) And he took his wife, and did not know her until she had brought forth her firstborn son: and he called his name Jesus. From this passage, some very perverse people suspect and say that Mary had other children, arguing that the term firstborn is only used when someone has siblings. However, this is contrary to the custom in the divine scriptures, where the term firstborn is not applied to someone who has siblings, but to the one who is born first. Read the aforementioned book against Helvidius. — Commentary on Matthew

John Calvin: And knew her not. This passage afforded the pretext for great disturbances, which were introduced into the Church, at a former period, by Helvidius. The inference he drew from it was, that Mary remained a virgin no longer than till her first birth, and that afterwards she had other children by her husband. Jerome, on the other hand, earnestly and copiously defended Mary’s perpetual virginity. Let us rest satisfied with this, that no just and well-grounded inference can be drawn from these words of the Evangelist, as to what took place after the birth of Christ. He is called first-born; but it is for the sole purpose of informing us that he was born of a virgin. It is said that Joseph knew her not till she had brought forth her first-born son: but this is limited to that very time. What took place afterwards, the historian does not inform us. Such is well known to have been the practice of inspired writers. Certainly, no man will ever raise a question on this subject, except from curiosity; and no man will obstinately keep up the argument, except from an extreme fondness for disputation. — Works, Volume 31, Harmony of the Evangelists #25, page 107

John Calvin: There have been certain folk who have wished to suggest that from this passage (Matthew 1:25) that the Virgin Mary had other children than the Son of God, and that Joseph then dwelt with her later; but what folly this is! For the gospel writer did not wish to record what happened afterwards; he simply wished to make clear Joseph’s obedience and to show also that Joseph had been well and truly assured that it was God who had sent His angel to Mary. He had therefore never dwelt with her nor had he shared her company… And besides this Our Lord Jesus Christ is called the first-born. This is not because there was a second or a third, but because the gospel writer is paying regard to the precedence. Scripture speaks thus of naming the first-born whether or not there was any question of the second. Thus we see the intention of the Holy Spirit. This is why to lend ourselves to foolish subtleties would be to abuse Holy Scripture. — Sermon on Matthew 1:22-25, English translation of a passage taken from a book published by Denys Ragueneau, entitled: Soixante cinq sermons de Iean Calvin sur l’harmonie ou concordance des trois eua[n]gelistes, S. Matthieu, sainct Marc, & S. Luc. : Recueillis fideleme[n]t a Geneve : Imprimé par Conrad Badius, 1562.

John Chrysostom: And when he had taken her, “he knew her not, till she had brought forth her first-born Son.” He has here used the word “till,” not that you should suspect that afterwards he did know her, but to inform you that before the birth the Virgin was wholly untouched by man. But why then, it may be said, has he used the word, “till”? Because it is usual in Scripture often to do this, and to use this expression without reference to limited times. For so with respect to the ark likewise, it is said, “The raven returned not till the earth was dried up.” [Genesis 8:7] And yet it did not return even after that time. And when discoursing also of God, the Scripture says, “From age until age You are,” not as fixing limits in this case. And again when it is preaching the Gospel beforehand, and saying, “In his days shall righteousness flourish, and abundance of peace, till the moon be taken away,” it does not set a limit to this fair part of creation. So then here likewise, it uses the word “till,” to make certain what was before the birth, but as to what follows, it leaves you to make the inference. Thus, what it was necessary for you to learn of Him, this He Himself has said; that the Virgin was untouched by man until the birth; but that which both was seen to be a consequence of the former statement, and was acknowledged, this in its turn he leaves for you to perceive; namely, that not even after this, she having so become a mother, and having been counted worthy of a new sort of travail, and a child-bearing so strange, could that righteous man ever have endured to know her. For if he had known her, and had kept her in the place of a wife, how is it that our Lord [John 19:27] commits her, as unprotected, and having no one, to His disciple, and commands him to take her to his own home?

How then, one may say, are James and the others called His brethren? In the same kind of way as Joseph himself was supposed to be husband of Mary. For many were the veils provided, that the birth, being such as it was, might be for a time screened. Wherefore even John so called them, saying, “For neither did His brethren believe in Him.” — Homily 5 on Matthew, Section 5

John Damascene: But just as He who was conceived kept her who conceived still virgin, in like manner also He who was born preserved her virginity intact, only passing through her and keeping her closed. [Ezekiel 44:2] The conception, indeed, was through the sense of hearing, but the birth through the usual path by which children come, although some tell tales of His birth through the side of the Mother of God. For it was not impossible for Him to have come by this gate, without injuring her seal in anyway.

The ever-virgin One thus remains even after the birth still virgin, having never at any time up till death consorted with a man. For although it is written, And knew her not till she had brought forth her first-born Son [Matthew 1:25], yet note that he who is first-begotten is first-born even if he is only-begotten. For the word “first-born” means that he was born first but does not at all suggest the birth of others. And the word “till” signifies the limit of the appointed time but does not exclude the time thereafter. For the Lord says, And lo, I am with you always, even unto the end of the world , not meaning thereby that He will be separated from us after the completion of the age. The divine apostle, indeed, says, And so shall we ever be with the Lord [1 Thessalonians 4:17], meaning after the general resurrection.

For could it be possible that she, who had borne God and from experience of the subsequent events had come to know the miracle, should receive the embrace of a man. God forbid! — An Exposition of the Orthodox Faith (Book IV), Chapter 14

John Wesley: I believe that He [Jesus] was made man, joining the human nature with the divine in one person; being conceived by the singular operation of the Holy Ghost, and born of the blessed Virgin Mary, who, as well after as before she brought Him forth, continued a pure and unspotted virgin. — Letter to a Roman Catholic, DUBLIN July 18, 1749

Lateran Council of 649: If anyone does not in accord with the Holy Fathers acknowledge the holy and ever virgin and immaculate Mary was really and truly the Mother of God, inasmuch as she, in the fullness of time, and without seed, conceived by the Holy Spirit, God in the Word Himself, who before all time was born of God the Father, and without loss of integrity brought Him forth, and after His birth preserved her virginity inviolate, let him be condemned. — Canon 3

Leo the Great: And by a new nativity He was begotten, conceived by a Virgin, born of a Virgin, without paternal desire, without injury to the mother’s chastity… for a Virgin conceived, a Virgin bare, and a Virgin she remained. — Sermon 22:2

Peter Chrysologus: Where are they who think that the Virgin’s conception and giving birth to her child are to be likened to those of other women… The Virgin conceives, the Virgin brings forth her child, and she remains a virgin. — SERMON 117: The First Adam, and the Last Adam, Born of a Virgin

Second Council of Constantinople: If anyone shall not confess that the Word of God has two nativities, the one from all eternity of the Father, without time and without body; the other in these last days, coming down from heaven and being made flesh of the holy and glorious Mary, Mother of God and always a virgin, and born of her: let him be anathema. — Second Council of Constantinople, The Capitula of the Council, #2

Theophylact of Ohrid: That is, he never came together with her at all. “Until” here does not mean that before the birth he did not know her and afterwards he did, but that he absolutely never knew her. Scripture employs this expression. For example, the raven “returned not unto the ark until the water had dried off from the earth” (Genesis 8:7). But neither did it return after the water had dried off. Again, “I am with you until the end of the world” (Genesis 28:20). So after the end He will no longer be with the saints? But how can that be? For at that time more than ever will He be with them. So must you understand here “until she brought forth’’ to mean, neither before the birth nor after the birth did he know her. How could he have touched the Holy Virgin having once understood the ineffable birth giving?

The evangelist does not call Him “her firstborn son” in the sense that she later gave birth to a second son, but simply that He was the first and only child that she bore. For Christ is both the “firstborn” by having been born first, and the “only begotten,” in that He had no brother.

And here, too, he shows Joseph’s ready obedience to do everything that the angel had told him to do. — Explanation of the Holy Gospel (Matthew)

Thomas Aquinas: Some have said that this is not to be understood of carnal knowledge, but of acquaintance. Thus Chrysostom says [Opus Imperf. in Matth., Hom. 1: among the spurious works ascribed to Chrysostom] that “Joseph did not know her, until she gave birth, being unaware of her dignity: but after she had given birth, then did he know her. Because by reason of her child she surpassed the whole world in beauty and dignity: since she alone in the narrow abode of her womb received Him Whom the world cannot contain.”

Others again refer this to knowledge by sight. For as, while Moses was speaking with God, his face was so bright “that the children of Israel could not steadfastly behold it”; so Mary, while being “overshadowed” by the brightness of the “power of the Most High,” could not be gazed on by Joseph, until she gave birth. But afterwards she is acknowledged by Joseph, by looking on her face, not by lustful contact.

Jerome, however, grants that this is to be understood of knowledge by intercourse; but he observes that “before” or “until” has a twofold sense in Scripture. For sometimes it indicates a fixed time, as Galatians 3:19: The law “was set because of transgressions, until the seed should come, to whom He made the promise.” On the other hand, it sometimes indicates an indefinite time, as in Psalms 122:2: “Our eyes are unto the Lord our God, until He have mercy on us”; from which it is not to be gathered that our eyes are turned from God as soon as His mercy has been obtained. In this sense those things are indicated “of which we might doubt if they had not been written down: while others are left out to be supplied by our understanding. Thus the evangelist says that the Mother of God was not known by her husband until she gave birth, that we may be given to understand that still less did he know her afterwards” (Adversus Helvid. v). — Summa Theologiae, Third Part, Question 28, Article 3

Ulrich Zwingli: I have never thought, still less taught, or declared publicly, anything concerning the subject of the ever Virgin Mary, Mother of our salvation, which could be considered dishonorable, impious, unworthy or evil… I believe with all my heart according to the word of holy gospel that this pure virgin bore for us the Son of God and that she remained, in the birth and after it, a pure and unsullied virgin, for eternity. — Sermon: Mary, ever virgin, mother of God