children. David fled to the Gentiles and the Son of David to Egypt. In Abiathar the priesthood of the house of Eli ceased; and in John the prophethood of the house of Jacob was cut off.
Ephraim. Diatessaron, p. 85 (Mös.) And it is asked, Why did the Evangelist leave out eminent women, like Sara and Rebecca, and mention Tamar and Rahab, and Ruth, and the wife of Uriah? We say it was because the Jews were forbidden admixture with the Gentiles, and for this reason they were haughty to the Gentiles, and they also reproached the Apostles, because they received Gentiles; at the same time they prated that, forsooth, these were opposed to their Law, which required separation from the Gentiles; and at the same time the Jews boasted that the promises of the Messiah have been made to us, and not to the Gentiles. Matthew wished to reprove their, vaunting, because bodily affinity did not help nor vitiate; and not race does he honour, but a mind which fears God; and at the same time to shew, that even the p. ܝܔ heathen when they draw near in sincerity of heart, are received; and therefore he strives from the beginning to shew about the blessed David, him who was accounted great and honourable among them, that he derived his race from a descent not according to the Law, inasmuch as Tamar was of a foreign people, and the sons from her were not lawfully born, as she was the daughter-in-law of Judah, and it was not permitted for a father-in-law to cohabit with his daughter-in-law. Ruth too was a Moabitess, and it was decreed about the Ammonites and Moabites, that they should not come into the congregation of the Lord for ever. Rahab also was of the Gentiles, and as they say she was the harlot who received the spies, she f. 5 b
Ps. 87. 4 whom David also mentions in the 87th Psalm. Bathsheba, too, although she was a Hittite, nor was even lawfully married to David, yet Solomon the wise was born of her. By means, then, of the mention of these women, he puts to shame the Jews, so proud of the stock of the house of Abraham. But again, because the Apostles were commanded to go forth and preach to all nations, they wished to teach us by the mention of these women, that even the Gentiles had partnership in the descent of the tribe from which the Messiah arose, and that if they repent, there is nothing to prevent them from the full remission of sins, that they may also become the Israel of God. But the contentious allegorists imagine here, and they expound Tamar as one who called our Lord to her, Come, my Lord (Ta mari), abide with me; and Rahab as the fellowship of the nation with the Gentiles; and Ruth as reconciliation.
