According To The Flesh

Verum occurunt nobis quidam quaestiones acerbissimas commoventes, quomodo videtur Christus ex semine David descendere, quem constat ex Ioseph non esse natum, in quem Ioseph series ex Dauid descendentis generationis adducitur? Quibus occurrere quamuis molestum sit secundum litterae rationem, tamen respondetur a nostris, quod Maria, quae desponsata Ioseph antequam convenirent inventa est in utero habens de Spiritu sancto, secundum legem sine dubio contribuli suo et cognato coniuncta est; et quamuis dicatur ad eam ab angelo, quia Elisabeth, cognata tua, et ipsa pariet filium in senectute sua, Elisabeth autem ex filiabus Aaron esse dicatur, tamen affirmabitur a nostris, quod cognationis nomen non solum ad contribules sed ad omnes qui sunt ex genere Israel possit aptari, sicut idem apostolus de omnibus simul dicit: qui sunt cognati mei secundum carnem. Haec quidem et alia his similia respondentur; verum quam sint valida adversum assertiones eorum qui nos de Scripturarum testimoniiis perurgent probato tu qui legis. Nobis tamen haec intelligenda secundum spiritalem uel allegoricam rationem magis videntur, secundum quod nihil obest, etiam quod Ioseph pater Christi dicitur. Et a Matthaeo refertur, quod Ioram genuit Oziam. In quarto autem Regnorum scriptum est, quod Ioram genuit Ochoziam, Ochozias Ioas, Ioas Amasiam, Amasias Azariam, ipsum qui interdum Ozias nominatur, et Azarias Ionatham. Hic ergo Ozias, qui et Azarias, cum in quarto Regnorum libro dicatur Amasiae esse filius, a Mattheo Jorae filius scribitur, tribus in medio generationibus praetermissis. Cujus rei dissertio, certum est quod non secundum historiam, sed secundum spiritalem intelligentiam constet; quae non est nobis nunc in transitu pulsanda: in suo enim loco tangetur. Interum sufficit nobis ad eos qui adversantur respondere, quod sicut Jesus Joseph filius esse dicitur, ex quo non est generatus; et Ozias genitus ex Joram, ex quo non est genitus: ita et ex semine David secundum carnem Christus potest accipi, ut quidquid rationis vel assertionis in Joram protulerunt, et in Joseph, hoc et in David suscipiendum dicamus. Origenes, Commentariorum In Epistolam Beati Pauli Ad Romanos, Liber Primus, Interprete Rufino Aquileiense Source: Migne PG 14.850-851

But there are some who direct against us barbed questions, asking us how it seems that Christ is descended from the seed of David, when he was not born of Joseph, for from Joseph's lineage the descendants of David are traced? Although it is a cause of trouble on account of having to write the words, however we reply that Mary, who was betrothed to Joseph and who before they came together was found to be with child by the Holy Spirit, according to the law was of the same tribe and joined to one of the same tribe, and although it was said to her by the angel that Elizabeth her relative was to bear a son in her old age, and Elizabeth was spoken of being of the tribe of Aaron, however we say, that the name of relation is not only meant to refer to those of one's own tribe, but to all who are able to be called of the people of Israel, as the same Apostle concerning all them at once says, 'those who are my people according to the flesh.' 1 These and other things let them be an answer to them, but how these replies may fare against the assertions of those who press us concerning the witness of the Scriptures, you who read may put to the test. And yet to us there must be understanding according to the spirit, and by use of allegory it seems there is no obstacle to calling Joseph the father of Christ. In Matthew it is said that Jehoshaphat begat Joram, 2 but in the fourth book of Kings it is written that Joram sired Ahaziah, Ahaziah Joash, Joas Amaziah, and Amaziah Azariah, the same who is yet named Uzziah, and Azariah Jotham. 3 Hence Uzziah who is also called Azariah, is said to be the son of Amaziah in the fourth book of kings, 4 and yet in Matthew's account he is recorded as a son of Joram, three generations between having been omitted. The explanation of this matter is certainly not established by the historical but by the spiritual understanding, concerning which now is not the time for us to deal with these matters in passing but let them be studied in their own place. Enough for the moment to answer those who oppose us that just as Jesus is said to be the son of Joseph, by who he was not sired, and Uzziah is said to be sired by Joram, by whom he was not, so one is able to understand that Christ was of David's seed according to the flesh, and thus we say that whatever defense and proof they propose for Joram and Joseph should be accepted as well in the case of David. Origen, from the Commentary on the Letter of Paul to the Romans, Translated by Rufinus of Aquileia. 1 Rom 9.3 2 Mt 1.8 3 4 Kings 8.25 4 4 Kings 15.1