December 21, 2025

The Genealogy of Christ (Archimandrite Joel Yiannakopoulos)


The Genealogy of Christ

Matt. 1:1–17; Luke 3:23–38

By Archimandrite Joel Yiannakopoulos

Observations

Comparing the genealogies of the two Evangelists, Matthew and Luke, we find the following differences:

1) Extent of the genealogy

Matthew traces Christ’s genealogy back to Abraham, whereas Luke goes back to Adam.

This is because Matthew, addressing the Jews, wishes to prove that Christ is the expected Messiah, descended from Abraham and David according to the prophets.

Luke, however, addressing all humanity, traces Christ back to Adam in order to present Him as the Redeemer of the entire human race, which descends from Adam.

2) Solomon and Nathan

Matthew names Solomon after David, while Luke names Nathan.

Both Solomon and Nathan were sons of David. One Evangelist follows one line of David’s descendants, the other follows the other. Hence the difference in names from David to Joseph, the betrothed of the Theotokos.

Luke drew the descendants of Nathan from a special list not preserved in the Old Testament.

Matthew drew his genealogy up to the Babylonian captivity from Scripture, and from the captivity to Joseph from a genealogy unknown to us.

3) The father and grandfather of Joseph

This is the most significant difference.

Matthew gives Jacob as Joseph’s father and Matthan as his grandfather.

Luke gives Heli as Joseph’s father and Matthat as his grandfather.

Why?

Jacob and Heli were brothers with the same mother but different fathers. According to the Mosaic Law, if a married brother died childless, one of the unmarried brothers was to take the widow and “raise up seed for his brother.” The first child of such a marriage was legally the son of the deceased brother, but biologically the son of the living brother.

Thus Joseph was legally the son of one brother and physically the son of the other. This explains the difference between Matthew and Luke regarding Joseph’s father and grandfather.

Agreement of the Evangelists

Both Evangelists agree that Christ is descended from David, proving that He is the awaited Messiah of Davidic lineage. They also agree on many names from Abraham to David and, after the Babylonian exile, on Zerubbabel and Shealtiel.

Such are the similarities and differences between the genealogies of Matthew and Luke.

Joseph Is Troubled by the Pregnancy of the Theotokos (Matt. 1:18–25)

The Theotokos had returned from the hill country, where she had visited Elizabeth, to her homeland Nazareth. More than three months had passed since the Annunciation, and her pregnancy became visible to Joseph.

Matthew describes Joseph’s first reaction:

“Now the birth of Jesus Christ was as follows: when His mother Mary had been betrothed to Joseph, before they came together, she was found to be with child of the Holy Spirit.”

Matthew then delicately describes Joseph’s inner anguish between conscience and nobility:

“Joseph her husband, being a righteous man and unwilling to expose her to public disgrace, resolved to divorce her quietly.”

At that time betrothal was a sacred bond, and its dissolution required a formal divorce. The Law commanded public punishment for a betrothed woman found in sin. Joseph knew Mary’s character and moral purity. Faced with an unexpected reality, he sought to combine legality with kindness by divorcing her privately.

Mary had told him nothing of the Annunciation, out of modesty and trust in God. Unable to prove the divine origin of her pregnancy, she left God Himself to reveal the truth.

And God did.

“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 your wife, for that which is conceived in her is of the Holy Spirit.’”

The angel also reveals the name and mission of the child:

“She will bear a son, and you shall call His name Jesus, for He will save His people from their sins.”

Matthew then cites Isaiah 7:14:

“Behold, the Virgin shall conceive and bear a son, and they shall call His name Emmanuel,” which means, “God with us.”

Joseph, recognizing the divine revelation, obeyed:

“And he took his wife, but knew her not until she had borne her firstborn son; and he called His name Jesus.”

The phrase “until” does not imply later marital relations; in Scripture it often means “always.” Likewise, “firstborn” means the one who opens the womb, not that others followed.

Moral Teaching: Conscience and Nobility

A) Joseph’s noble conscience

Joseph’s justice and dignity were deeply wounded, yet he refused to humiliate Mary. As Saint John Chrysostom notes, he not only refrained from punishing her, but even concealed the reason for the divorce — an extraordinary union of conscience and gentleness.

B) Our own conduct

Some are conscientious but harsh; others polite but dishonest. Worst of all are those who are both harsh and unscrupulous.

The Christian must unite conscience with kindness, truth with gentle conduct. It is not enough to be right; one must defend the right in the right way.

Examples are given — from family life, leadership, medicine, and even a famous anecdote of Napoleon standing guard for a sleeping soldier - to show how duty and kindness can coexist.

The Ancestors and Prophets of Christ

1) The ancestors

Christ’s genealogy includes both righteous and sinful people: Abraham’s faith, David’s mercy, Ruth’s devotion — but also Jacob’s deceit, David’s fall, Solomon’s idolatry, Tamar’s unlawful union, Rahab the harlot, Bathsheba the adulteress.

Yet Christ’s worth is not diminished by the sins of His ancestors.

2) The prophets

Only Christ has a pre-history. Over five thousand years, prophets foretold details of His life — His birth, suffering, kingdom, and redemption. These prophecies were preserved by the very people who crucified Him, proving their authenticity.

3) Lessons for us

Why boast in noble ancestry — or despair over humble origins? Christ was born of a carpenter and had sinful ancestors, yet His personal virtue revealed His glory.

So too, Christian virtue will exalt you.

Source: From the book The Life of Christ, 1953.Translated by John Sanidopoulos.
 

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