Matthew 1:4

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.

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.)

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.)

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.