Church Fathers Commentary Matthew 1:12-15

"And after the carrying away to Babylon, Jechoniah begat Shealtiel; and Shealtiel begat Zerubbabel; and Zerubbabel 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;" — Matthew 1:12-15 (ASV)

Pseudo-Chrysostom: After the exile, he lists Jeconiah again, as he had now become a private person.

St. Ambrose of Milan: Of whom Jeremiah speaks: "Write this man dethroned, for no one from his seed shall rise to sit on the throne of David" (Jeremiah 22:30).

How can the prophet say that none of the seed of Jeconiah would reign? For if Christ reigned, and Christ was of the seed of Jeconiah, then the prophet has spoken falsely.

But it is not declared there that there will be none from the seed of Jeconiah, and so Christ is indeed of his seed. That Christ did reign is not a contradiction to the prophecy, for He did not reign with worldly honors. As He said, "My kingdom is not of this world" (John 18:36).

Pseudo-Chrysostom: Concerning Salathielⁱ, we have read nothing either good or bad. However, we suppose him to have been a holy man who, during the captivity, constantly pleaded with God on behalf of afflicted Israel. For this reason, he was named Salathiel, meaning "the petition of God."ⁱ

"Salathiel begot Zorobabel," which is interpreted as "flowing postponed," "of the confusion," or, in this context, "the teacher of Babylon."ⁱ

I have read, though I do not know if it is true, that both the priestly and the royal lines were united in Zorobabel, and that it was through him that the children of Israel returned to their own country.

The story is that in a debate among three men, one of whom was Zorobabel, his declaration that Truth is the strongest thing prevailed. For this reason, Darius granted that the children of Israel could return to their country. Therefore, after this act of God's providence, he was rightly called Zorobabel, "the teacher of Babylon." For what teaching is greater than to show that Truth is the mistress of all things?

Glossa Ordinaria: This, however, seems to contradict the genealogy found in Chronicles. For there it is said that Jeconiah begot Salathiel and Phadaias, and Phadaias begot Zorobabel, and Zorobabel begot Mosollah, Ananias, and Solomith their sister (1 Chronicles 3:17). But we know that many parts of the Chronicles have been corrupted by time and the errors of transcribers. From this arise many controversial questions about genealogies, which the Apostle tells us to avoid (1 Timothy 1:4).

Alternatively, it may be that Salathiel and Phadaias are the same man with two different names. Or, perhaps Salathiel and Phadaias were brothers, both of whom had sons with the same name, and the historian followed the genealogy of Zorobabel, the son of Salathiel. From Abiud down to Joseph, no history is found in the Chronicles. However, we read that the Hebrews had many other annals, called the "Words of the Days," much of which was burned by Herod, who was a foreigner, in order to obscure the descent of the royal line.

Perhaps Joseph had read the names of his ancestors in these annals or knew them from another source, which is how the Evangelist could have learned the succession of this genealogy. It should be noted that the first Jeconiah is called "the resurrection of the Lord," and 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, meaning "the Lord is my petition," is suitable for Him who said, "Holy Father, keep them whom You have given Me" (John 17:11).

Remigius of Auxerre: He is also Zorobabel, that is, "the master of confusion," according to the verse, "Your Teacher eats with tax collectors and sinners" (Matthew 9:11).

He is Abiud, that is, "He is my Father," according to the verse, "I and the Father are one" (John 10:30).

He is also Eliacimⁱ, that is, "God the Reviver," according to the verse, "I will revive him again in the last day" (John 6:54).

He is also Azor, that is, "aided," according to the verse, "He who sent Me is with Me" (John 8:29).

He is also Sadoch, that is, "the just" or "the justified," according to the verse, "He was delivered, the just for the unjust" (1 Peter 3:18).

He is also Achim, that is, "my brother is He," according to the verse, "Whoever does the will of My Father... he is My brother" (Matthew 12:50).

He is also Eliud, that is, "He is my God," according to the verse, "My Lord and my God!" (John 20:28).

Glossa Ordinaria: He is also Eleazar, meaning "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 to men" (Ephesians 4:8), and, "God so loved the world, that He gave His only begotten Son" (John 3:16).

Remigius of Auxerre: He is also Jacob, "the supplanter," for not only has He supplanted the Devil, but He has also given His power to His faithful people, as in the verse: "Behold, I have given you power to tread upon serpents" (Luke 10:19).

He is also Joseph, that is, "adding," according to the verse, "I came that they may have life and have it abundantly."

Rabanus Maurus: But let us see what moral significance these names contain. After Jeconias, which means "the preparation of the Lord," follows Salathiel, meaning "God is my petition." This signifies that one who is rightly prepared does not pray to anyone but God.

Then, he becomes Zorobabel, "the master of Babylon"—that is, of the people of the earth—whom he teaches about God, showing that He is their Father, which is signified by the name Abiud.

From there, that person rises again from their vices, which is why the name Eliacim, "the resurrection," follows. Then they rise to good works, which is Azor, and become "righteous," which is Sadoch. They are then taught the love of their neighbor: "He is my brother," which is signified in Achim. Through love for God, they say of Him, "My God," which Eliud signifies.

Next follows Eleazar, meaning "God is my helper," as the person recognizes God as their helper. To what end this leads is shown by Matthan, interpreted as "gift" or "giving," for the person looks to God as their benefactor. Just as they wrestled with and overcame their vices in the beginning, so they do at the end of life, which corresponds to Jacob. Thus, they finally reach Joseph, which signifies "the increase of virtues."