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."
(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.
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.
(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.
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.”
(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.
Hom. 4: Having gone through all the ancestry, and ended in Joseph, he adds, "The husband of Mary,” thereby declaring that is was for her sake that he was included in the genealogy.
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.
(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.
(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.
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.”
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.
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."
(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.
(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.
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.'
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.
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.
[AD 220] Tertullian on Matthew 1:16-20