77. The Genealogies of Christ and Numerical Symbolism

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Lecture Notes

Main Topics #

The Two Genealogies of Christ #

• Matthew’s genealogy: 42 generations descending from Abraham through Solomon to Joseph, emphasizing Christ’s kingly dignity
• Luke’s genealogy: 77 generations ascending from Christ through Nathan back to God (Adam, then toward God), emphasizing Christ’s priestly character
• Matthew’s structure: Begins with “Abraham begat Isaac,” descending downward to present time, signifying Christ descending to human mortality
• Luke’s structure: Begins from Christ’s baptism and ascends upward, signifying Christ as priest ascending and drawing the redeemed upward
• Both genealogies are true but emphasize different aspects of Christ’s redemptive work

Symbolic Meaning of the Genealogies #

• Matthew’s generations: Signify Christ taking on our sins insofar as he assumed the likeness of sinful flesh (though without sin itself)
• Luke’s generations: Signify the washing away of our sins through Christ’s sacrifice
• The genealogies reveal divine providence—God sees multiple levels of meaning simultaneously

Numerical Symbolism in Scripture #

• Number 40: Pertains to the time of present mortal life on account of the four corners of the world; “quadriginta” = 4 × 10; represents living under Christ’s rule
• Number 10 (denarius): Signifies justice, shown in the Ten Precepts of the Law; also the Decalogue
• Number 7: Signifies universality of time (division by revolution of seven days); used to express the universality of sins taken away by Christ
• Number 77: Seven times eleven (70 + 7), signifying universal sins taken away by Christ (Luke’s genealogies use this number)
• Number 42: Arises from 6 × 7; six signifies labor of present life, seven signifies rest of future life; also constituted from 10 + 4 by addition (corresponding to 4 × 10 by multiplication)
• Number 14 (quattuordecim): Constituted from denarius (10) and quaternarius (4); the same meaning as 40 (quaternarius pertaining to present life), expressed differently
• Number 12: Explained as 3 × 4, where three signifies the Trinity and four signifies the four corners of the world (apostles sent to preach Trinity to all nations); alternatively explained as 10 + 2 (Decalogue plus two commandments of love—love of God and neighbor)
• Number 11: Signifies sin, because it transgresses and goes beyond ten (the law); “transgressio legis”

Multiple Valid Interpretations #

• Augustine and Thomas maintain that Scripture can have multiple valid symbolic meanings
• For a given number, there may be various legitimate interpretations, all can be considered “sense of the letter”
• God, who sees many things at once, can intend multiple meanings simultaneously
• Example: 153 fish (John 21) can be interpreted multiple ways, yet none contradicts Orthodox doctrine
• Modern scholars often mock patristic numerology without understanding this principle

The Discrepancies in the Genealogies #

The Problem of Joseph’s Two Fathers #

• Matthew: Joseph’s father is Jacob
• Luke: Joseph’s father is Eli
• Solution: Jerome’s explanation involving levirate marriage custom
  • If Jacob died without sons, his brother would marry Jacob’s widow to raise up seed to Jacob’s line
  • Joseph could be Jacob’s son by law and Eli’s son by nature (or vice versa)
  • This preserves both genealogies as literally accurate

The Four Replies to Discrepancies in Names and Numbers #

First Reply: On Omitted Kings

• Joram was a wicked king who married the impious Jezebel
• As punishment for his impiety, his memory was taken away (not placed in the genealogy)
• Following the law in Exodus 20:5, sin is visited “to the third and fourth generation”
• Other sinful kings in the genealogy (Solomon, Rehoboam, Abijah’s son) had “continual impiety” across generations
• Joram’s case was unique—his memory was deliberately omitted from the genealogy
• The genealogy records 42 generations total, with some kings omitted

Second Reply: On Women in the Genealogy

• Only women of questionable moral status are mentioned: Thamar, Rahab, Ruth, Bathsheba
• Jerome’s explanation: “None of the holy women is taken, but those whom Scripture reprehends”
• Thamar: Reprehended for her manner of conduct (bore twins to Judah through deception)
• Rahab: A harlot/prostitute
• Ruth: Foreign (Moabite)
• Bathsheba: Adulterous (wife of Uriah); notably designated by her husband’s name, not her own, both to mark the sin and to recall David’s sin
• Purpose: The Savior “came on account of sinners” and was “born of sinners” to “delete the sins”
• Luke’s approach: Luke does not mention such women because he intends to designate Christ as “expiator of our sins,” emphasizing the washing away of sins rather than their assumption

Third Reply: On Brothers and Tribal Distinctions

• The brothers of Judah are commemorated to show they pertain to the people of God
• Ishmael (brother of Isaac) and Esau (brother of Jacob) were separated from the people of God; thus not included in Christ’s genealogy
• Pride regarding normal birth would exclude some: many of Judah’s brothers were born from slave mothers
• Phares (Perez) and Zara (Zerah): Named together as Ambrose notes, representing twofold life of the people—one according to the law (Zara) and one according to faith (Phares/Perez)
• All four sons of Judah are named because they ruled in diverse times (unlike other kings)

Fourth Reply: On Genealogical Structure

• Thomas notes he does not directly explain the discrepancy in the total number of generations between Matthew (42) and Luke (77) by reference to genealogical structure
• The numbers themselves carry symbolic weight indicating different theological emphases

Historical Context: Heresy as Catalyst for Theological Development #

• Augustine notes that “heresy is necessary for the development of theology”
• The Church Fathers were compelled by heretical objections to genealogical discrepancies and apparent contradictions
• This necessity forced investigation into difficult questions that might otherwise remain untouched
• Defending Scripture against heretics drove development of Trinitarian theology and Christological doctrine
• The Fathers had to develop sophisticated responses rather than dismissing apparent problems

Augustine and Thomas as Chief Theologians #

• Berquist notes: “As Thomas says Plato and Aristotle are the chief philosophers, so I would say Augustine and Thomas are the chief theologians”
• Thomas relies heavily on Augustine’s exegetical and theological work
• Both employ numerical symbolism and multiple levels of scriptural meaning

Key Arguments #

On the Validity of Multiple Interpretations #

• Premise: God sees all things at once and can intend multiple meanings in Scripture
• Premise: All orthodox interpretations that fit the letter of Scripture are valid
• Conclusion: Modern objections that “this could be explained another way” miss the point—Thomas himself sometimes offers multiple explanations for the same number
• Response to objectors: One cannot say an orthodox interpretation is wrong simply because another interpretation is possible

On the Structure of the Genealogies #

• Premise: Matthew emphasizes Christ’s kingly dignity (Incarnation as descent of God to humanity)
• Premise: Luke emphasizes Christ’s priestly dignity (mediation between God and humanity)
• Premise: In natural generation, descent and ascent have different symbolic meanings
• Conclusion: Matthew appropriately descends through Solomon (signifying assumption of sins), while Luke ascends through Nathan (signifying expiation of sins)

On the Symbolic Meaning of Numbers #

• Premise: Numbers compose according to multiplication (40 = 4 × 10) or addition (14 = 4 + 10)
• Premise: The same number can signify different realities through different compositions
• Premise: These compositions correspond to real theological truths (Trinity, four corners of world, etc.)
• Conclusion: Both interpretations are valid expressions of “sense of the letter”

Important Definitions #

Numerical Terms #

• Denarius (δέκα/decem): The number ten; represents the Decalogue (Ten Commandments), justice, and law
• Quaternarius: The number four; represents the four corners of the world and present mortal life
• Heptenarius (ἑπτά/septem): The number seven; represents universality (seven days of creation and time)
• Undecim (ἕνδεκα): The number eleven; represents transgression, as it exceeds the perfection of ten (the law)

Genealogical Concepts #

• Descent: Following generations downward through time; signifies assumption and descent into human condition
• Ascent: Following generations upward from present to past; signifies purification and elevation toward God
• Levirate marriage (lex leviratus): Custom allowing brother-in-law to marry widow of deceased brother to raise seed to the brother’s name
• Legal paternity vs. natural paternity: Joseph could be legal son (through levirate obligation) of one and biological son of another

Scriptural Interpretation #

• Sense of the letter (sensus literalis): The actual meaning intended by the divine author, which can include symbolic and typological meanings alongside historical narrative
• Transgressio legis: Transgression of the law; sin defined as violation of divine command

Examples & Illustrations #

The Orange and Bacon Example #

• Berquist describes cutting an orange and bacon into exactly 12 pieces each for breakfast
• He eats three pieces at three bites (12 ÷ 3 = 4 per bite)
• Notes this was done naturally for convenient eating size, not deliberately for mystical significance
• Illustrates how numbers arise naturally from practical life, then can be seen to carry deeper significance
• Self-deprecating humor: “You’re mystically inspired”

Table 11 and “The Dirty Dozen” #

• In high school, Berquist’s group sat at table 11, which became their group name
• Only later discovered that 11 symbolizes transgression of law
• A friend’s group of 12 high school boys called themselves “the apostles” or “the dirty dozen”
• These numbers took on significance retrospectively, though chosen for practical reasons
• Illustrates how patristic numerology might appear arbitrary to modern readers but reflects real theological patterns

The Problem of Limited Vocabulary in English #

• In Greek and Latin, the same word (onoma/nomen, homo/vir) can mean both “name” and “noun”
• English distinguishes these, creating translation difficulties
• When reading medieval commentaries on Aristotle’s Peri Hermeneias, one must recognize when the term shifts meaning
• Example: Aristotle sometimes uses onoma for “noun” and sometimes for “name,” but English requires different words
• Illustrates challenge of precise medieval philosophy: “Whether you call it horizontal or vertical, it’s really just quick”

The Pedantic Corrector #

• Story of a woman in class who constantly corrects the professor’s terminology
• Illustrates how excessive concern with vocabulary can be pedantic and annoying
• Makes point that substance matters more than terminology in philosophy

Joram and Jezebel’s Lineage #

• Joram married the “daughter of iniquity,” Jezebel
• His lineage suffered judgment through four generations of kings being cut off
• Jerome’s explanation: Joram was omitted from genealogy because his memory was “taken away” as punishment
• Exodus 20:5 principle: Divine punishment extends “to the third and fourth generation”
• Shows how genealogies reflect not just physical descent but moral and spiritual significance

Kennedy Political Dynasty Example #

• Berquist references recent political debates about the “seat of Kennedy”
• Makes point about institutional offices belonging to the people, not to families or individuals
• Parallels theological point about genealogy: offices of priesthood and kingship are not personal possessions
• Modern parallel illustrates timeless principle about public trust

Notable Quotes #

“As Augustine says in the book on the consent of the evangelists…Matthew instituted what? The kingly dignity in Christ…But Luke is what? [The priestly character].” — Thomas Aquinas (cited by Berquist)

“The liberation of man ought to appear in both sexes. Therefore, because it was fitting that he take on the man, which sex is more honorable, it was suitable that the liberation of the female sex appear because that man was born of a woman.” — Augustine (cited by Thomas, cited by Berquist)

“Heresy is necessary for the development of theology.” — Augustine (cited by Berquist)

“There’s more than one way to skim and pat [explain].” — Berquist, discussing multiple valid interpretations of numbers

“Whatever thing is orthodox and can be accommodated to it, can be the sense of the letter.” — Berquist summarizing Augustine and Thomas on valid interpretations

“You can’t say this was wrong [if it’s orthodox]. Whatever, you know, thing is orthodox, right? And can be accommodated to it, can be the sense of the letter.” — Berquist defending medieval numerology against modern dismissal

“Sometimes people want to make fun of Augustine’s explanation of these numbers, but there’s more than one way of seeing a symbolism in these numbers.” — Berquist

“Thomas sometimes, for the same number, would give a couple of explanations on it.” — Berquist, noting Thomas’s methodological sophistication

Questions Addressed #

Why does Matthew have 42 generations while Luke has 77? #

• Matthew’s 42 = 3 × 14 = 3 × (10 + 4), signifying Trinity’s action in present mortal life (4) according to law (10)
• Luke’s 77 = 7 × 11, where seven signifies universality and eleven signifies transgression—thus universality of sins transgressed
• Both numbers are appropriate to each evangelist’s theological emphasis
• The numbers themselves carry meaning; they are not arbitrary

How can Matthew say Joseph’s father was Jacob while Luke says Eli? #

• Jerome’s solution: Levirate marriage custom explains this
• If Jacob died childless, his brother (from Luke’s line) would marry the widow
• Joseph would be legally Jacob’s son (Matthew’s genealogy) but naturally Eli’s son (Luke’s genealogy)
• Both genealogies are literally accurate; they trace different lines through Joseph

Why are sinful women mentioned in the genealogy? #

• Jerome: “None of the holy women is taken, but those whom Scripture reprehends”
• Theological reason: Christ came “on account of sinners” and was “born of sinners” to “delete the sins”
• The inclusion of Thamar, Rahab, Ruth, and Bathsheba shows Christ’s redemptive purpose from the beginning
• This is more pronounced in Matthew (emphasizing assumption of sins); Luke omits them (emphasizing washing away of sins)

Why are certain kings omitted from Matthew’s genealogy? #

• Joram is omitted because his memory was “taken away” due to his sin with Jezebel
• Exodus 20:5 principle: Divine judgment on sin extends to third and fourth generation
• Only cases of “continual impiety” result in genealogical omission
• This preserves the total count at 42 while maintaining theological significance

How should one interpret the numerical symbolism in Scripture? #

• Multiple valid interpretations are possible for the same number
• All orthodox interpretations that accommodate to the text are valid “senses of the letter”
• God, seeing all things at once, can intend multiple meanings
• One cannot dismiss an interpretation merely because another interpretation is also possible
• Modern scholars who mock medieval numerology misunderstand the medieval principle of multiple sense

Pedagogical Notes #

• Berquist frequently uses self-deprecating humor and personal anecdotes to make philosophical points accessible
• He emphasizes defense against heresy as the primary driver of theological precision
• He distinguishes between pedantic concern with terminology and genuine philosophical understanding
• He encourages students to see coherence between modern experience and patristic theology
• He repeatedly stresses that Augustine and Thomas deserve respect as chief theologians comparable to Plato and Aristotle as philosophers