Church Fathers Commentary Matthew 1:2

"Abraham begat Isaac; and Isaac begat Jacob; and Jacob begat Judah and his brethren;" — Matthew 1:2 (ASV)

St. Augustine of Hippo: Matthew, by beginning with Christ's genealogy, shows that he has undertaken to relate Christ's birth according to the flesh. Luke, however, since he describes 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 bore that testimony, “Lo, He that taketh away the sins of the world” (John 1:29).¹

The genealogy in Matthew symbolizes for us the Lord Christ’s taking on of our sins, while the genealogy in Luke symbolizes His taking away of our sins. For this reason, Matthew gives the names in a descending series, and Luke in an ascending one. But Matthew, describing Christ's human generation in descending order, begins his enumeration with Abraham.

St. Ambrose of Milan: For Abraham was the first who earned the testimony of faith: “He believed God, and it was accounted to him for righteousness.” It was therefore fitting that he should be set forth as the first in the line of descent, as he was the first to deserve the promise of the restoration of the Church: “In you all the nations of the earth will be blessed.” And it is again brought to a period in David, because Jesus was to be called his Son. Thus, the privilege was preserved for him, so that the Lord's genealogy would begin with him.²

St. John Chrysostom and St. Augustine of Hippo: Matthew, then, wishing to preserve the memory of the Lord's human lineage through the succession of His ancestors, begins with Abraham, saying, “Abraham begot Isaac.” Why does he not mention Ishmael, his firstborn? And again, “Isaac begot Jacob”; why does he not speak of Esau, his firstborn? Because the lineage could not have descended to David through them.^{3 4}

Glossa Ordinaria: Yet he names all of Judah’s brothers with him in the lineage. Ishmael and Esau had not remained in the worship of the true God, but the brothers of Judah were counted among God’s people.

St. John Chrysostom: Or, he names all the twelve Patriarchs so that he might humble the pride that comes from a noble ancestry. For many of these were born of female servants, and yet were Patriarchs and heads of tribes.⁵

Glossa Ordinaria: But Judah is the only one mentioned by name, because the Lord was descended from him alone. In each of the Patriarchs, however, we must note not only their history but also the allegorical and moral meaning to be drawn from them: allegory, in seeing whom each of the forefathers foreshadowed; and moral instruction, in that through each of the forefathers some virtue may be built up in us, either through the meaning of his name or through his example.ⁱ

Abraham is in many respects a figure of Christ, chiefly in his name, which is interpreted 'Father of many nations,' and Christ is the Father of many believers. Moreover, Abraham went out from his own kindred and lived in a foreign land; in the same way, Christ, leaving the Jewish nation, went by means of His preachers throughout the Gentile world.

Pseudo-Chrysostom: Isaac is interpreted as “laughter.” But the laughter of the saints is not a foolish convulsion of the lips but the rational joy of the heart, which was the mystery of Christ. For just as he was granted to his parents in their extreme old age, to their great joy, it was to make known that he was not the child of nature, but of grace.

In the same way, Christ also, in this last age, came from a Jewish mother to be the joy of the whole earth. The one was born of a virgin, the other of a woman past childbearing age—both contrary to the expectation of nature.

Remigius of Auxerre: Jacob is interpreted as “supplanter,” and it is said of Christ, “You have cast down beneath Me those who rose up against Me” (Psalm 18:43).

Pseudo-Chrysostom: In the same way, our Jacob begot the twelve Apostles in the Spirit, not in the flesh; by word, not by blood. Judah is interpreted as “confessor,” for he was a type of Christ who was to be the confessor of His Father, as He spoke, “I confess to You, Father, Lord of heaven and earth.”

Glossa Ordinaria: Morally, Abraham signifies to us the virtue of faith in Christ, as he is an example himself. As it is said of him, “Abraham believed God, and it was accounted to him for righteousness.” Isaac may represent hope, for Isaac is interpreted as “laughter,” just as he was the joy of his parents. And hope is our joy, causing us to hope for eternal blessings and to rejoice in them. “Abraham begot Isaac,” and faith begets hope.

Jacob signifies “love,” for love embraces two lives: the active life in the love of our neighbor and the contemplative life in the love of God. The active life is signified by Leah, the contemplative by Rachel. For Leah is interpreted as “laboring,” because she is active in labor.ⁱ Rachel is interpreted as “having seen the beginning,”ⁱ because through the contemplative life, the beginning—that is, God—is seen.

Jacob is born of two parents, just as love is born of faith and hope, for what we believe, we both hope for and love.

1. de Con. Evan., ii, 1
2. Luc. cap. 3. lib. iii. n. 7,8
3. Hom. iii
4. City of God, 15, 15
5. Hom. iii