Matthew 1.

Matthew Henry

This evangelist begins with the account of Christ's parentage and birth, the ancestors from whom he descended, and the manner of his entry into the world, to make it appear that he was indeed the Messiah promised, for it was foretold that he should be the son of David, and should be born of a virgin; and that he was so is here plainly shown; for here is, I. His pedigree from Abraham in forty-two generations, three fourteens (v. 1-17). II. An account of the circumstances of his birth, so far as was requisite to show that he was born of a virgin (Mat 1:18-25). Thus methodically is the life of our blessed Saviour written, as lives should be written, for the clearer proposing of the example of them.

1–17. Concerning this genealogy of our Saviour, observe,
I. The title of it. It is the book (or the account, as the Hebrew word sepher, a book, sometimes signifies) of the generation of Jesus Christ, of his ancestors according to the flesh; or, It is the narrative of his birth. It is Biblos Geneseōs - a book of Genesis. The Old Testament begins with the book of the generation of the world, and it is its glory that it does so; but the glory of the New Testament herein excelleth, that it begins with the book of the generation of him that made the world. As God, his outgoings were of old, from everlasting (Mic 5:2), and none can declare that generation; but, as man, he was sent forth in the fulness of time, born of a woman, and it is that generation which is here declared.
II. The principal intention of it. It is not an endless or needless genealogy; it is not a vain-glorious one, as those of great men commonly are. Stemmata, quid faciunt? - Of what avail are ancient pedigrees? It is like a pedigree given in evidence, to prove a title, and make out a claim; the design is to prove that our Lord Jesus is the son of David, and the son of Abraham, and therefore of that nation and family out of which the Messiah was to arise. Abraham and David were, in their day, the great trustees of the promise relating to the Messiah. The promise of the blessing was made to Abraham and his seed, of the dominion to David and his seed; and they who would have an interest in Christ, as the son of Abraham, in whom all the families of the earth are to be blessed, must be faithful, loyal subjects to him as the son of David, by whom all the families of the earth are to be ruled. It was promised to Abraham that Christ should descend from him (Gen 12:3; Gen 22:18), and to David that he should descend from him (Sa2 7:12; Psa 89:3, etc.; Psa 132:11); and therefore, unless it can be proved that Jesus is a son of David, and a son of Abraham, we cannot admit him to be the Messiah. Now this is here proved from the authentic records of the heralds' offices. The Jews were very exact in preserving their pedigrees, and there was a providence in it, for the clearing up of the descent of the Messiah from the fathers; and since his coming that nation is so dispersed and confounded that it is a question whether any person in the world can legally prove himself to be a son of Abraham; however, it is certain that none can prove himself to either a son of Aaron or a son of David, so that the priestly and kingly office must either be given up, as lost for ever, or be lodged in the hands of our Lord Jesus. Christ is here first called the son of David, because under that title he was commonly spoken of, and expected, among the Jews. They who owned him to be the Christ, called him the son of David, Mat 15:22; Mat 20:31; Mat 21:15. Thus, therefore, the evangelist undertakes to make out, that he is not only a son of David, but that son of David on whose shoulders the government was to be; not only a son of Abraham, but that son of Abraham who was to be the father of many nations.
In calling Christ the son of David, and the son of Abraham, he shows that God is faithful to his promise, and will make good every word that he has spoken; and this. 1. Though the performance be long deferred. When God promised Abraham a son, who should be the great blessing of the world, perhaps he expected it should be his immediate son; but it proved to be one at the distance of forty-two generations, and about 2000 years: so long before can God foretel what shall be done, and so long after, sometimes, does God fulfil what has been promised. Note, Delays of promised mercies, though they exercise our patience, do not weaken God's promise. 2. Though it begin to be despaired of. This son of David, and son of Abraham, who was to be the glory of his Father's house, was born when the seed of Abraham was a despised people, recently become tributary to the Roman yoke, and when the house of David was buried in obscurity; for Christ was to be a root out of a dry ground. Note, God's time for the performance of his promises is when it labours under the greatest improbabilities.
III. The particular series of it, drawn in the direct line from Abraham downward, according to the genealogies recorded in the beginning of the books of Chronicles (as far as those go), and which here we see the use of.
Some particulars we may observe in the genealogy.
1. Among the ancestors of Christ who had brethren, generally he descended from a younger brother; such Abraham himself was, and Jacob, and Judah, and David, and Nathan, and Rhesa; to show that the pre-eminence of Christ came not, as that of earthly princes, from the primogeniture of his ancestors, but from the will of God, who, according to the method of his providence, exalteth them of low degree, and puts more abundant honour upon that part which lacked.
2. Among the sons of Jacob, besides Judah, from whom Shiloh came, notice is here taken of his brethren: Judas and his brethren. No mention is made of Ishmael the son of Abraham, or of Esau the son of Isaac, because they were shut out of the church; whereas all the children of Jacob were taken in, and, though not fathers of Christ, were yet patriarchs of the church (Act 7:8), and therefore are mentioned in the genealogy, for the encouragement of the twelve tribes that were scattered abroad, intimating to them that they have an interest in Christ, and stand in relation to him as well as Judah.
3. Phares and Zara, the twin-sons of Judah, are likewise both named, though Phares only was Christ's ancestor, for the same reason that the brethren of Judah are taken notice of; and some think because the birth of Phares and Zara had something of an allegory in it. Zara put out his hand first, as the first-born, but, drawing it in, Phares got the birth-right. The Jewish church, like Zara, reached first at the birthright, but through unbelief, withdrawing the hand, the Gentile church, like Phares, broke forth and went away with the birthright; and thus blindness is in part happened unto Israel, till the fulness of the Gentiles become in, and then Zara shall be born - all Israel shall be saved, Rom 11:25, Rom 11:26.
4. There are four women, and but four, named in this genealogy; two of them were originally strangers to the commonwealth of Israel, Rachab a Canaanitess, and a harlot besides, and Ruth the Moabitess; for in Jesus Christ there is neither Greek, nor Jew; those that are strangers and foreigners are welcome, in Christ, to the citizenship of the saints. The other two were adulteresses, Tamar and Bathsheba; which was a further mark of humiliation put upon our Lord Jesus, that not only he descended from such, but that is decent from them is particularly remarked in his genealogy, and no veil drawn over it. He took upon him the likeness of sinful flesh (Rom 8:3), and takes even great sinners, upon their repentance, into the nearest relation to himself. Note, We ought not to upbraid people with the scandals of their ancestors; it is what they cannot help, and has been the lot of the best, even of our Master himself. David's begetting Solomon of her that had been the wife of Urias is taken notice of (says Dr. Whitby) to show that the crime of David, being repented to, was so far from hindering the promise made to him, that it pleased God by this very woman to fulfil it.
5. Though divers kings are here named, yet none is expressly called a king but David (Mat 1:6), David the king; because with him the covenant of royalty was made, and to him the promise of the kingdom of the Messiah was given, who is therefore said to inherit the throne of his father David, Luk 1:32.
6. In the pedigree of the kings of Judah, between Joram and Ozias (Mat 1:8), there are three left out, namely, Ahaziah, Joash, and Amaziah; and therefore when it is said, Joram begat Ozias, it is meant, according to the usage of the Hebrew tongue, that Ozias was lineally descended from him, as it is said to Hezekiah that the sons which he should beget should be carried to Babylon, whereas they were removed several generations from him. It was not through mistake or forgetfulness that these three were omitted, but, probably, they were omitted in the genealogical tables that the evangelist consulted, which yet were admitted as authentic. Some give this reason for it: - It being Matthew's design, for the sake of memory, to reduce the number of Christ's ancestors to three fourteens, it was requisite that in this period three should be left out, and none more fit than they who were the immediate progeny of cursed Athaliah, who introduced the idolatry of Ahab into the house of David, for which this brand is set upon the family and the iniquity thus visited to the third and fourth generation. Two of these three were apostates; and such God commonly sets a mark of his displeasure upon in this world: they all three had their heads brought to the grave with blood.
7. Some observe what a mixture there was of good and bad in the succession of these kings; as for instance (Mat 1:7, Mat 1:8), wicked Roboam begat wicked Abia; wicked Abia begat good Asa; good Asa begat good Josaphat; good Josaphat begat wicked Joram. Grace does not run in the blood, neither does reigning sin. God's grace is his own, and he gives or withholds it as he pleases.
8. The captivity of Babylon is mentioned as a remarkable period in this line, Mat 1:11, Mat 1:12. All things considered, it was a wonder that the Jews were not lost in that captivity, as other nations have been; but this intimates the reason why the streams of that people were kept to run pure through that dead sea, because from them, as concerning the flesh, Christ was to come. Destroy it not, for a blessing is in it, even that blessing of blessings, Christ himself, Isa 65:8, Isa 65:9. It was with an eye to him that they were restored, and the desolations of the sanctuary were looked upon with favour for the Lord's sake, Dan 9:17.
9. Josias is said to beget Jechonias and his brethren (Mat 1:11); by Jechonias here is meant Jehoiakim, who was the first-born of Josias; but, when it is said (Mat 1:12) that Jechonias begat Salathiel, that Jechonias was the son of that Jehoiakim who was carried into Babylon, and there begat Salathiel (as Dr. Whitby shows), and, when Jechonias is said to have been written childless (Jer 22:30), it is explained thus: No man of his seed shall prosper. Salathiel is here said to beget Zorobabel, whereas Salathiel begat Pedaiah, and he begat Zorobabel (Ch1 3:19): but, as before, the grandson is often called the son; Pedaiah, it is likely, died in his father's lifetime, and so his son Zorobabel was called the son of Salathiel.
10. The line is brought down, not to Mary the mother of our Lord, but to Joseph the husband of Mary (Mat 1:16); for the Jews always reckoned their genealogies by the males: yet Mary was of the same tribe and family with Joseph, so that, both by his mother and by his supposed father, he was of the house of David; yet his interest in that dignity is derived by Joseph, to whom really according to the flesh he had no relation, to show that the kingdom of the Messiah is not founded in a natural descent from David.
11. The centre in whom all these lines meet is Jesus, who is called Christ, Mat 1:16. This is he that was so importunately desired, so impatiently expected, and to whom the patriarchs had an eye when they were so desirous of children, that they might have the honour of coming into the sacred line. Blessed be God, we are not now in such a dark and cloudy state of expectation as they were then in, but see clearly what these prophets and kings saw as through a glass darkly. And we may have, if it be not our own fault, a greater honour than that of which they were so ambitious: for they who do the will of God are in a more honourable relation to Christ than those who were akin to him according to the flesh, Mat 12:50. Jesus is called Christ, that is, the Anointed, the same with the Hebrew name Messiah. He is called Messiah the Prince (Dan 9:25), and often God's Anointed (Psa 2:2). Under this character he was expected: Art thou the Christ - the anointed one? David, the king, was anointed (Sa1 16:13); so was Aaron, the priest (Lev 8:12), and Elisha, the prophet (Kg1 19:16), and Isaiah, the prophet (Isa 61:1). Christ, being appointed to, and qualified for, all these offices, is therefore called the Anointed - anointed with the oil of gladness above his fellows; and from this name of his, which is as ointment poured forth, all his followers are called Christians, for they also have received the anointing.
Lastly. The general summary of all this genealogy we have, Mat 1:17, where it is summed up in three fourteens, signalized by remarkable periods. In the first fourteen, we have the family of David rising, and looking forth as the morning; in the second, we have it flourishing in its meridian lustre; in the third, we have it declining and growing less and less, dwindling into the family of a poor carpenter, and then Christ shines forth out of it, the glory of his people Israel.

18. The mystery of Christ's incarnation is to be adored, not pried into. If we know not the way of the Spirit in the formation of common persons, nor how the bones are formed in the womb of any one that is with child (Ecc 11:5), much less do we know how the blessed Jesus was formed in the womb of the blessed virgin. When David admires how he himself was made in secret, and curiously wrought (Psa 139:13-16), perhaps he speaks in the spirit of Christ's incarnation. Some circumstances attending the birth of Christ we find here which are not in Luke, though it is more largely recorded here. Here we have,
I. Mary's espousal to Joseph. Mary, the mother of our Lord, was espoused to Joseph, not completely married, but contracted; a purpose of marriage solemnly declared in words de futuro - that regarding the future, and a promise of it made if God permit. We read of a man who has betrothed a wife and has not taken her, Deu 20:7. Christ was born of a virgin, but a betrothed virgin, 1. To put respect upon the marriage state, and to recommend it as honourable among all, against that doctrine of devils which forbids to marry, and places perfection in the single state. Who more highly favoured than Mary was in her espousals? 2. To save the credit of the blessed virgin, which otherwise would have been exposed. It was fit that her conception should be protected by a marriage, and so justified in the eye of the world. One of the ancients says, It was better it should be asked, Is not this the son of a carpenter? than, Is not this the son of a harlot? 3. That the blessed virgin might have one to be the guide of her youth, the companion of her solitude and travels, a partner in her cares, and a help meet for her. Some think that Joseph was now a widower, and that those who are called the brethren of Christ (Mat 13:55), were Joseph's children by a former wife. This is the conjecture of many of the ancients. Joseph was just man, she a virtuous woman. Those who are believers should not be unequally yoked with unbelievers: but let those who are religious choose to marry with those who are so, as they expect the comfort of the relation, and God's blessing upon them in it. We may also learn, from this example, that it is good to enter into the married state with deliberation, and not hastily - to preface the nuptials with a contract. It is better to take time to consider before than to find time to repent after.
II. Her pregnancy of the promised seed; before they came together, she was found with child, which really was of the Holy Ghost. The marriage was deferred so long after the contract that she appeared to be with child before the time came for the solemnizing of the marriage, though she was contracted before she conceived. Probably, it was after her return from her cousin Elizabeth, with whom she continued three months (Luk 1:56), that she was perceived by Joseph to be with child, and did not herself deny it. Note, Those in whom Christ is formed will show it: it will be found to be a work of God which he will own. Now we may well imagine, what a perplexity this might justly occasion to the blessed virgin. She herself knew the divine original of this conception; but how could she prove it? She would be dealt with as a harlot. Note, After great and high advancements, lest we should be puffed up with them, we must expect something or other to humble us, some reproach, as a thorn in the flesh, nay, as a sword in the bones. Never was any daughter of Eve so dignified as the Virgin Mary was, and yet in danger of falling under the imputation of one of the worse crimes; yet we do not find that she tormented herself about it; but, being conscious of her own innocence, she kept her mind calm and easy, and committed her cause to him that judgeth righteously. Note, those who take care to keep a good conscience may cheerfully trust God with the keeping of their good names, and have reason to hope that he will clear up, not only their integrity, but their honour, as the sun at noon day.
III. Joseph's perplexity, and his care what to do in this case. We may well imagine what a great trouble and disappointment it was to him to find one he had such an opinion of, and value for, come under the suspicion of such a heinous crime. Is this Mary? He began to think, "How may we be deceived in those we think best of! How may we be disappointed in what we expect most from!" He is loth to believe so ill a thing of one whom he believed to be so good a woman; and yet the matter, as it is too bad to be excused, is also too plain to be denied. What a struggle does this occasion in his breast between that jealousy which is the rage of man, and is cruel as the grave, on the one hand, and that affection which he has for Mary on the other!
Observe, 1. The extremity which he studied to avoid. He was not willing to make her a public example. He might have done so; for, by the law, a betrothed virgin, if she played the harlot, was to be stoned to death, Deu 22:23, Deu 22:24. But he was not willing to take the advantage of the law against her; if she be guilty, yet it is not known, nor shall it be known from him. How different was the spirit which Joseph displayed from that of Judah, who in a similar case hastily passed that severe sentence, Bring her forth and let her be burnt! Gen 38:24. How good it is to think on things, as Joseph did here! Were there more of deliberation in our censures and judgments, there would be more of mercy and moderation in them. Bringing her to punishment is here called making her a public example; which shows what is the end to be aimed at in punishment - the giving of warning to others: it is in terrorem - that all about may hear and fear. Smite the scorner, and the simple will beware.
Some persons of a rigorous temper would blame Joseph for his clemency: but it is here spoken of to his praise; because he was a just man, therefore he was not willing to expose her. He was a religious, good man; and therefore inclined to be merciful as God is, and to forgive as one that was forgiven. In the case of the betrothed damsel, if she were defiled in the field, the law charitably supposed that she cried out (Deu 22:26), and she was not to be punished. Some charitable construction or other Joseph will put upon this matter; and herein he is a just man, tender of the good name of one who never before had done anything to blemish it. Note, It becomes us, in many cases, to be gentle towards those that come under suspicion of having offended, to hope the best concerning them, and make the best of that which at first appears bad, in hopes that it may prove better. Summum just summa injuria - The rigour of the law is (sometimes) the height of injustice. That court of conscience which moderates the rigour of the law we call a court of equity. Those who are found faulty were perhaps overtaken in the fault, and are therefore to be restored with the spirit of meekness; and threatening, even when just, must be moderated.
2. The expedient he found out for avoiding this extremity. He was minded to put her away privily, that is, to give a bill of divorce into her hand before two witnesses, and so to hush up the matter among themselves. Being a just man, that is, a strict observer of the law, he would not proceed to marry her, but resolved to put her away; and yet, in tenderness for her, determined to do it as privately as possible. Note, The necessary censures of those who have offended ought to be managed without noise. The words of the wise are heard in quiet. Christ himself shall not strive nor cry. Christian love and Christian prudence will hide a multitude of sins, and great ones, as far as may be done without having fellowship with them.
IV. Joseph's discharge from this perplexity by an express sent from heaven, Mat 1:20, Mat 1:21. While he thought on these things and knew not what to determine, God graciously directed him what to do, and made him easy. Note, Those who would have direction from God must think on things themselves, and consult with themselves. It is the thoughtful, not the unthinking, whom God will guide. When he was at a loss, and had carried the matter as far as he could in his own thoughts, then God came in with advice. Note, God's time to come in with instruction to his people is when they are nonplussed and at a stand. God's comforts most delight the soul in the multitude of its perplexed thoughts. The message was sent to Joseph by an angel of the Lord, probably the same angel that brought Mary the tidings of the conception - the angel Gabriel. Now the intercourse with heaven, by angels, with which the patriarchs had been dignified, but which had been long disused, begins to be revived; for, when the First-begotten is to be brought into the world, the angels are ordered to attend his motions. How far God may now, in an invisible way, make use of the ministration of angels, for extricating his people out of their straits, we cannot say; but this we are sure of, they are all ministering spirits for their good. This angel appeared to Joseph in a dream when he was asleep, as God sometimes spoke unto the fathers. When we are most quiet and composed we are in the best frame to receive the notices of the divine will. The Spirit moves on the calm waters. This dream, no doubt, carried its own evidence along with it that it was of God, and not the production of a vain fancy. Now,
1. Joseph is here directed to proceed in his intended marriage. The angel calls him, Joseph, thou son of David; he puts him in mind of his relation to David, that he might be prepared to receive this surprising intelligence of his relation to the Messiah, who, every one knew, was to be a descendant from David. Sometimes, when great honours devolve upon those who have small estates, they care not for accepting them, but are willing to drop them; it was therefore requisite to put this poor carpenter in mind of his high birth: "Value thyself. Joseph, thou art that son of David through whom the line of the Messiah is to be drawn." We may thus say to every true believer, "Fear not, thou son of Abraham, thou child of God; forget not the dignity of thy birth, thy new birth." Fear not to take Mary for thy wife; so it may be read. Joseph, suspecting she was with child by whoredom, was afraid of taking her, lest he should bring upon himself either guilt or reproach. No, saith God, Fear not; the matter is not so. Perhaps Mary had told him that she was with child by the Holy Ghost, and he might have heard what Elizabeth said to her (Luk 1:43), when she called her the mother of her Lord; and, if so, he was afraid of presumption in marrying one so much above him. But, from whatever cause his fears arose, they were all silenced with this word, Fear not to take unto thee Mary thy wife. Note, It is a great mercy to be delivered from our fears, and to have our doubts resolved, so as to proceed in our affairs with satisfaction.
2. He is here informed concerning that holy thing with which his espoused wife was now pregnant. That which is conceived in her is of a divine original. He is so far from being in danger of sharing in an impurity by marrying her, that he will thereby share in the highest dignity he is capable of. Two things he is told,
(1.) That she had conceived by the power of the Holy Ghost; not by the power of nature. The Holy Spirit, who produced the world, now produced the Saviour of the world, and prepared him a body, as was promised him, when he said, Lo, I come, Heb 10:5. Hence he is said to be made of a woman (Gal 4:4), and yet to be that second Adam that is the Lord from heaven, Co1 15:47. He is the Son of God, and yet so far partakes of the substance of his mother as to be called the fruit of her womb, Luk 1:42. It was requisite that is conception should be otherwise than by ordinary generation, that so, so though he partook of the human nature, yet he might escape the corruption and pollution of it, and not be conceived and shapen in iniquity. Histories tell us of some who vainly pretended to have conceived by a divine power, as the mother of Alexander; but none ever really did so, except the mother of our Lord. His name in this, as in other things, is Wonderful. We do not read that the virgin Mary did herself proclaim the honour done to her; but she hid it in her heart, and therefore God sent an angel to attest it. Those who seek not their own glory shall have the honour that comes from God; it is reserved for the humble.
(2.) That she should bring forth the Saviour of the world (Mat 1:21). She shall bring forth a Son; what he shall be is intimated,
[1.] In the name that should be given to her Son: Thou shalt call his name Jesus, a Saviour. Jesus is the same name with Joshua, the termination only being changed, for the sake of conforming it to the Greek. Joshua is called Jesus (Act 7:45; Heb 4:8), from the Seventy. There were two of that name under the Old Testament, who were both illustrious types of Christ, Joshua who was Israel's captain at their first settlement in Canaan, and Joshua who was their high priest at their second settlement after the captivity, Zac 6:11, Zac 6:12. Christ is our Joshua; both the Captain of our salvation, and the High Priest of our profession, and, in both, our Saviour - a Joshua who comes in the stead of Moses, and does that for us which the law could not do, in that it was weak. Joshua had been called Hosea, but Moses prefixed the first syllable of the name Jehovah, and so made it Jehoshua (Num 13:16), to intimate that the Messiah, who was to bear that name, should be Jehovah; he is therefore able to save to the uttermost, neither is there salvation in any other.
[2.] In the reason of that name: For he shall save his people from their sins; not the nation of the Jews only (he came to his own, and they received him not), but all who were given him by the Father's choice, and all who had given themselves to him by their own. He is a king who protects his subjects, and, as the judges of Israel of old, works salvation for them. Note, those whom Christ saves he saves from their sins; from the guilt of sin by the merit of his death, from the dominion of sin by the Spirit of his grace. In saving them from sin, he saves them from wrath and the curse, and all misery here and hereafter. Christ came to save his people, not in their sins, but from their sins; to purchase for them, not a liberty to sin, but a liberty from sins, to redeem them from all iniquity (Tit 2:14); and so to redeem them from among men (Rev 14:4) to himself, who is separate from sinners. So that those who leave their sins, and give up themselves to Christ as his people, are interested in the Saviour, and the great salvation which he has wrought out, Rom 11:26.
V. The fulfilling of the scripture in all this. This evangelist, writing among the Jews, more frequently observes this than any other of the evangelists. Here the Old Testament prophecies had their accomplishment in our Lord Jesus, by which it appears that this was he that should come, and we are to look for no other; for this was he to whom all the prophets bore witness. Now the scripture that was fulfilled in the birth of Christ was that promise of a sign which God gave to king Ahaz (Isa 7:14), Behold a virgin shall conceive; where the prophet, encouraging the people of God to hope for the promised deliverance from Sennacherib's invasion, directs them to look forward to the Messiah, who was to come of the people of the Jews, and the house of David; whence it was easy to infer, that though that people and that house were afflicted, yet neither the one nor the other could be abandoned to ruin, so long as God had such an honour, such a blessing, in reserve for them. The deliverances which God wrought for the Old Testament church were types and figures of the great salvation by Christ; and, if God will do the greater, he will not fail to do the less.
The prophecy here quoted is justly ushered in with a Behold, which commands both attention and admiration; for we have here the mystery of godliness, which is, without controversy, great, that God was manifested in the flesh.
1. The sign given is that the Messiah shall be born of a virgin. A virgin shall conceive, and, by her, he shall be manifested in the flesh. The word Almah signifies a virgin in the strictest sense, such as Mary professes herself to be (Luk 1:34), I know not a man; nor had it been any such wonderful sign as it was intended for, if it had been otherwise. It was intimated from the beginning that the Messiah should be born of a virgin, when it was said that he should be the seed of the woman; so the seed of the woman as not to be the seed of any man. Christ was born of a virgin not only because his birth was to be supernatural, and altogether extraordinary, but because it was to be spotless, and pure, and without any stain of sin. Christ would be born, not of an empress or queen, for he appeared not in outward pomp or splendour, but of a virgin, to teach us spiritual purity, to die to all the delights of sense, and so to keep ourselves unspotted from the world and the flesh that we may be presented chaste virgins to Christ.
2. The truth proved by this sign is, that he is the Son of God, and the Mediator between God and man: for they shall call his name Immanuel; that is, he shall be Immanuel; and when it is said, He shall be called, it is meant, he shall be, the Lord our righteousness. Immanuel signifies God with us; a mysterious name, but very precious; God incarnate among us, and so God reconcilable to us, at peace with us, and taking us into covenant and communion with himself. The people of the Jews had God with them, in types and shadows, dwelling between the cherubim; but never so as when the Word was made flesh - that was the blessed Shechinah. What a happy step is hereby taken toward the settling of a peace and correspondence between God and man, that the two natures are thus brought together in the person of the Mediator! by this he became an unexceptionable referee, a days-man, fit to lay his hand upon them both, since he partakes of the nature of both. Behold, in this, the deepest mystery, and the richest mercy, that ever was. By the light of nature, we see God as a God above us; by the light of the law, we see him as a God against us; but by the light of the gospel, we see him as Immanuel, God with us, in our own nature, and (which is more) in our interest. Herein the Redeemer commended his love. With Christ's name, Immanuel, we may compare the name given to the gospel church (Eze 48:35). Jehovah Shammah - The Lord is there; the Lord of hosts is with us.
Nor is it improper to say that the prophecy which foretold that he should be called Immanuel was fulfilled, in the design and intention of it, when he was called Jesus; for if he had not been Immanuel - God with us, he could not have been Jesus - a Saviour; and herein consists the salvation he wrought out, in the bringing of God and man together; this was what he designed, to bring God to be with us, which is our great happiness, and to bring us to be with God, which is our great duty.
VI. Joseph's obedience to the divine precept (Mat 1:24). Being raised from sleep by the impression which the dream made upon him, he did as the angel of the Lord had bidden him, though it was contrary to his former sentiments and intentions; he took unto him his wife; he did is speedily, without delay, and cheerfully, without dispute; he was not disobedient to the heavenly vision. Extraordinary direction like this we are not now to expect; but God has still ways of making known his mind in doubtful cases, by hints of providence, debates of conscience, and advice of faithful friends; by each of these, applying the general rules of the written word, we should, therefore, in all the steps of our life, particularly the great turns of it, such as this of Joseph's, take direction from God, and we shall find it safe and comfortable to do as he bids us.
VII. The accomplishment of the divine promise (Mat 1:25). She brought forth her first-born son. The circumstances of it are more largely related, Luk 2:1, etc. Note, That which is conceived of the Holy Ghost never proves abortive, but will certainly be brought forth in its season. What is of the will of the flesh, and of the will of man, often miscarries; but, if Christ be formed in the soul, God himself has begun the good work which he will perform; what is conceived in grace will no doubt be brought forth in glory.
It is here further observed, 1. That Joseph, though he solemnized the marriage with Mary, his espoused wife, kept at a distance from her while she was with child of this Holy thing; he knew her not till she had brought him forth. Much has been said concerning the perpetual virginity of our Lord: Jerome was very angry with Helvidius for denying it. It is certain that it cannot be proved from scripture. Dr. Whitby inclines to think that when it is said, Joseph knew her not till she had brought forth her first-born, it is intimated that, afterwards, the reason ceasing, he lived with her, according to the law, Exo 21:10. 2. That Christ was the first-born; and so he might be called though his mother had not any other children after him, according to the language of scripture. Nor is it without a mystery that Christ is called her first-born, for he is the first-born of every creature, that is, the Heir of all things; and he is the first-born among many brethren, that in all things he may have the pre-eminence. 3. That Joseph called his name Jesus, according to the direction given him. God having appointed him to be the Saviour, which was intimated in his giving him the name Jesus, we must accept of him to be our Saviour, and, in concurrence with that appointment, we must call him Jesus, our Saviour.

John Gill

Matthew 1:1

mat 1:1
mat 1:1
mat 1:1The book of the generation of Jesus Christ,.... This is the genuine title of the book, which was put to it by the Evangelist himself; for the former seems to be done by another hand. This book is an account, not of the divine, but human generation of Christ; and not merely of his birth, which lies in a very little compass; nor of his genealogy, which is contained in this chapter; but also of his whole life and actions, of what was said, done, and suffered by him. It is an Hebrew way of speaking, much like that in Gen 5:1 and which the Septuagint render by the same phrase as here; and as that was the book of the generation of the first Adam; this is the book of the generation of the second Adam. The Jews call their blasphemous history of the life of Jesus, "The book of the generations of Jesus" (o). This account of Christ begins with the name of the Messiah, well known to the Jews,

the son of David; not only to the Scribes and Pharisees, the more learned part of the nation, but to the common people, even to persons of the meanest rank and figure among them. See Mat 9:27. Nothing is more common in the Jewish writings, than for "the son of David" to stand alone for the Messiah; it would be endless to cite or refer to all the testimonies of this kind; only take the following (p),

"R. Jochanan says, in the generation in which "the son of David" comes, the disciples of the wise men shall be lessened, and the rest, their eyes shall fail with grief and sorrow, and many calamities and severe decrees shall be renewed; when the first visitation is gone, a second will hasten to come. It is a tradition of the Rabbins (about) the week (of years) in which "the son of David" comes, that in the first year this scripture will be fulfilled, Amo 4:7. "I will rain upon one city", &c. in the second, arrows of famine will be sent forth; in the third there will be a great famine, and men, women and children, holy men and men of business will die, and the law will be forgotten by those who learn it; in the fourth there will be plenty and not plenty; in the fifth there will be great plenty, and they shall eat and drink and rejoice, and the law shall return to them that learn it; in the sixth there will be voices (or thunders;) in the seventh there will be wars; and in the going out of the seventh the "son of David" comes. The tradition of R. Judah says, In the generation in which "the son of David" comes, the house of the congregation (the school or synagogue) shall become a brothel house, Galilee shall be destroyed, and Gabalene shall become desolate; and the men of Gabul (or the border) shall go about from city to city, and shall find no mercy; and the wisdom of the scribes shall stink; and they that are afraid to sin shall be despised; and the face of that generation shall be as the face of a dog, and truth shall fail, as it is said, Isa 59:15 --The tradition of R. Nehorai says, In the generation in which "the son of David" comes, young men shall make ashamed the faces of old men, and old men shall stand before young men, the daughter shall rise up against her mother, and the daughter-in-law against her mother-in-law; nor will a son reverence his father. The tradition of R. Nehemiah says, In the generation in which "the son of David" comes, impudence will increase, and the honourable will deal wickedly, and the whole kingdom will return to the opinion of the Sadducees, and there will be no reproof. --It is a tradition of the Rabbins, that "the son of David" will not come, until traitorous practices are increased, or the disciples are lessened or until the smallest piece of money fails from the purse, or until redemption is despaired of.''

In which passage, besides the proof for which it is cited, may be observed, how exactly the description of the age of the Messiah, as given by the Jews themselves, agrees with the generation in which Jesus the true Messiah came; who as he was promised to David, and it was expected he should descend from him, so he did according to the flesh; God raised him up of his seed, Rom 1:3 it follows,

The son of Abraham. Abraham was the first to whom a particular promise was made, that the Messiah should spring from, Gen 22:18. The first promise in Gen 3:15 only signified that he should be the seed of the woman; and it would have been sufficient for the fulfilment of it, if he had been born of any woman, in whatsoever nation, tribe, or family; but by the promise made to Abraham he was to descend from him, as Jesus did; who took upon him the seed of Abraham, Heb 2:16 or assumed an human nature which sprung from him, and is therefore truly the son of Abraham. The reason why Christ is first called the son of David, and then the son of Abraham, is partly because the former was a more known name of the Messiah; and partly that the transition to the genealogy of Christ might be more easy and natural, beginning with Abraham, whom the Jews call (q) the "head of the genealogy", and the root and foundation of it, as Matthew here makes him to be; wherefore a Jew cannot be displeased with the Evangelist for beginning the genealogy of our Lord at, Abraham.

(o) Apud Wagenseil. Tela Ignea. (p) T. Bab. Sanhedrim, fol. 97. 1. Shir Hashirim Rabba, fol. 11. 4. (q) Juchasin, fol. 8. 1. Tzeror Hammor. fol. 29. 3. & 154. 4.

2. Abraham begat Isaac,.... The descent of Christ from Abraham is in the line of Isaac; Abraham begat Ishmael before Isaac, and others after him, but they are not mentioned; because the Messiah was not to spring from any of them, but from Isaac, of whom it is said, "in Isaac shall thy seed be called", Gen 21:12 and who, as he was a progenitor, so an eminent type of Christ; being Abraham's only beloved son; and particularly in the binding, sacrifice and deliverance of him.

Isaac begat Jacob. The genealogy of Christ proceeds from Isaac, in the line of Jacob. Isaac begat Esau, as well as Jacob, and they two were twins, but one was loved, and the other hated; wherefore no mention is made of Esau, he had no concern in the Messiah, nor was he to spring from him, but from Jacob, or Israel, by whose name he is sometimes called, Isa 49:3

Jacob begat Judas and his brethren. The lineage of Christ is carried on from Jacob in the line of Judah; the reason of which is, because it was particularly prophesied that the Messiah, Shiloh, the prince and chief ruler, should be of him, Gen 49:10 Ch1 5:2. And it is evident beyond all contradiction, that our Lord sprung from his tribe, Heb 7:14. The reason why the brethren of Judah, who were eleven in number, are mentioned, when the brethren of Isaac and Jacob are not, is, because though the Messiah did not spring from them, yet the promise of him was made to the twelve tribes, who all expected him, and to whom he was sent, and came. These made but one body of men, and therefore, though the Messiah came from the tribe of Judah, yet he is said to be of them all, Rom 9:4.

3. And Judas begat Phares and Zara of Thamar,.... The genealogical account of Christ goes on from Judah in the line of Phares, with whom Zara is mentioned; not because they were twins, for so were Jacob and Esau, and yet the latter is taken no notice of; but it may be because of what happened at their birth, see Gen 38:28. But the line of the Messiah was in Phares, and very rightly is he put in the genealogy of Christ, the Jews themselves being witnesses; who expressly say, that "the Messiah comes from him." These two are said to be begotten of Thamar, daughter-in-law to Judah; who, though she was a Canaanitish woman, has the honour to be named in the genealogy of Christ, who came to save Gentiles as well as Jews: nor can the Jews reproach our Evangelist for putting her into the account; since they themselves frequently acknowledge that the Messiah was to spring from her: they say, (r).

"there are two women from whom come David the king, and Solomon, and the king Messiah; and these two are Thamar and Ruth.''

Jonathan Ben Uzziel on Gen 38:6 says, that Thamar was the daughter of Shem the great.

And Phares begat Esrom; called Hezron, Rut 4:18 where the same phrase is used as here. He had another son called Hamul, Ch1 2:5 but the account proceeds from Phares, in the line of Esrom.

And Esrom begat Aram; called Ram in Rut 4:18 where the same way of speaking is used as here. Esrom also besides him begat Jerahmeel, Chelubai, or Caleb, and Segub, Ch1 2:9 but these are not in the line. Elihu, who conversed with Job, is said to be of the kindred of Ram, Job 32:2 whether the same with Ram or Aram, may be inquired.

(r) Shemot Rabba, sect. 30. fol. 131. 4. Caphtor, fol. 122. 1.

4–5. And Aram begat Aminadab,.... Which, with what follows in this verse, exactly agrees with the genealogical account in Rut 4:19.
.
Matthew 1:5

mat 1:5
mat 1:5
mat 1:5And Salmon begat Booz of Rachab,.... That Salmon begat Boaz, is affirmed in Rut 4:21 but it is not there said, nor any where else in the Old Testament, as here, that he begat him of Rahab, that is, of Rahab the harlot. This the Evangelist had from tradition, or from the Jewish records. That the Messiah was to spring from Boaz is asserted by the Jewish writers (s); and they also own that Rahab was married to a prince in Israel, which some say (t) was Joshua: they pretend that she was ten years of age when the Israelites came out of Egypt; that she played the harlot all the forty years they were in the wilderness, and was married to Joshua upon the destruction of Jericho. To excuse this marriage with a Canaanitish woman, they tell us, she was not of the seven nations with whom marriage was forbid; and moreover, that she became a proselyte when the spies were received by her: they own that some very great persons of their nation sprung from her, as Jeremiah, Maaseiah, Hanameel, Shallum, Baruch, Ezekiel, Neriah, Seraiah, and Huldah the prophetess. The truth of the matter is, she became the wife of Salmon, or Salma, as he is called, Ch1 2:11. And in the Targum on Rut 4:20 is said to be of Bethlehem; he was the son of Nahshon or Naasson, a famous prince in Judah, and the head and captain of the tribe, Num 1:7 Num 7:12. And from Rahab sprung the Messiah, another instance of a Gentile in the genealogy of Christ; and a third follows.

And Booz begat Obed of Ruth; who was a Moabitess. It is a notion that generally obtains among the Jews (u), that she was the daughter of Eglon, grandson of Balak, king of Moab; and it is often taken notice of by them (w), that the king Messiah should descend from her; and also other persons of note, as David, Hezekiah, Josiah, Hananiah, Mishael, Azariah, and Daniel; wherefore the mentioning of her in this genealogy, cannot be said by them to be impertinent.

And Obed begat Jesse. Jesse is thought to be, not the immediate son of Obed, but to be of the fourth generation from him; though no others are mentioned between them in Ruth, any more than here. A Jewish writer observes (x), that

"the wise men of the Gentiles say, that there were other generations between them; perhaps, says he, they have taken this from the wise men of Israel, and so it is thought.''

Now notwithstanding this, Jesse may be said to be begotten by Obed, as Hezekiah's posterity, who were carried captive into Babylon, are said to be begotten by him, Isa 39:7 though they were a remove of several generations from him. However, Jesse is rightly put among the progenitors of Christ, since the Messiah was to be a rod of his stem, and the branch of his roots, and is called the root of Jesse, Isa 11:1 which words are interpreted of the Messiah, by many of the Jewish writers (y); and to this day the Jews pray for him in their synagogues under the name of , "the son of Jesse" (z).

(s) Zohar in Gen. fol. 105. 4. Gloss in T. Bab. Maccot. fol. 23. 2. Tzeror Hammor, fol. 49. 2. Zoher in Gen. fol. 63. 3. (t) T. Bab. Megilia, fol. 14. 2. Juchasin, fol. 10. 1. Shalshelet Hakabala, fol. 7. 2. Abarb. Kimchi & Laniado in Josh. 6. 25. & Moses Kotsensis Mitzvot Torah, pr. neg. 112. (u) Targ. in Ruth. i. 4. T. Bab. Sanhedrim, fol. 105. 2. Horayot, fol. 10. 2. Nazir. fol 23. 2. Sota, fol. 47. 1. Zohar in Deut. fol. 109. 2. Shalshelet Hakabala fol. 8. 1. (w) Targ. in Ruth iii. 15. T. Bab. Sanhedrim, fol. 93. 7. Midrash Ruth, fol. 34. 4. Zohar in Gen, fol. 72. 1. Tzeror Hammor, fol. 20. 4. & 123. 4. & 132. 4. (x) Juchasin, fol. 10. 2. (y) Targum, Aben Ezra & Kimchi in loc. & Zohar in Exod. fol. 71. 1. (z) Seder Tephillot, fol. 278. 1. & 285. 2. Ed. Basil, T. Bab. Beracot, fol. 29. 1.

6. And Jesse begat David the king,.... The descent of the Messiah runs in the line of David, the youngest of Jesse's sons, who was despised by his brethren, and overlooked and neglected by his father; but God chose him, and anointed him to be king, and set him on the throne of Israel; hence he is called "David the king"; as also because he was the first king that was of the tribe of Judah, and in the genealogy of Christ, and was an eminent type of the king Messiah, who is sometimes called by the same name, Eze 34:24 and who was to be his son, as Jesus is, and also right heir to his throne and kingdom.

And David the king begat Solomon of her that had been the wife of Urias; which was Bathsheba, though not named; either because she was well known, or because of the sin she had been guilty of, which would easily be revived by mentioning her name: our translators have rightly supplied, "that had been", and not as the Vulgate Latin, which supplies it, "that was the wife of Urias", for Solomon was begotten of her, not while she was the wife of Uriah, but when she was the wife of David.

7. And Solomon begat Roboam,.... Called Rehoboam, Kg1 11:43 of Naamah an Ammonitess, Kg1 14:21.

And Roboam begat Abia, sometimes called Abijam, as in Kg1 14:31, sometimes Abijah, Ch2 12:16 and sometimes, as here, Abia, Ch1 3:10. Him Rehoboam begat of Maachah, the daughter of Abishalom, Kg1 15:2 called Michaiah, the daughter of Uriel, Ch2 13:2. Maachah and Michaiah being the same name; or else she went by two names, as her father did.

And Abia begat Asa, who was a good king; his mother's name is the same with the name of his father's mother; and perhaps it is not his proper mother, but his grandmother who is meant in Kg1 15:10. He is wrongly called Asaph in the Persic and Ethiopic versions, and in one copy.

8. And Asa begat Josaphat,.... Called Jehoshaphat, Kg1 15:24 whom Asa begat of Azubah, the daughter of Shilhi, Kg1 22:42. He also was a very good prince.

And Josaphat begat Joram; called Jehoram, Kg1 22:50 to whom his father gave the kingdom, because he was the firstborn, Ch2 21:3.

And Joram begat Ozias; called Uzziah, Ch2 26:1 and Azariah, Kg2 15:1. He was not the immediate son of Joram; there were three kings between them, Ahaziah, Joash, and Amaziah, which are here omitted; either because of the curse denounced on Ahab's family, into which Joram married, whose idolatry was punished to the third or fourth generation; or because these were princes of no good character; or because their names were not in the Jewish registers. Nor does this omission at all affect the design of the Evangelist, which is to show that Jesus, the true Messiah, is of the house of David; nor ought the Jews to complain of it, as they do (a) since such omissions are to be met with in the Old Testament, particularly in Ezr 7:2 where six generations are omitted at once; and which is taken notice of by one of their own genealogical writers, whose words are these (b);

"we see in the genealogy of Ezra that he hath skipped over seven generations (perhaps it should be "six" and not "seven", since six are only omitted) from Ahitub to Ahitub.''

Nor is it any objection that Joram is said to beget Ozias, which he may be said to do in the like sense, as has been before observed of Hezekiah, Isa 39:7.

(a) R. Isaac Chizzuk Emunab, par. 2. p. 390. (b) Juchasin, fol. 10. 2.

9. And Ozias begat Joatham,.... Called Jotham, Kg2 15:7 him Ozias begat of Jerushah, the daughter of Zadok, Kg2 15:33.

And Joatham begat Achaz, or Ahaz, Kg2 15:38 to him the sign was given, and the famous prophecy of the Messiah, Isa 7:14.

And Achaz begat Ezekias, or Hezekiah, Kg2 16:20 him Ahaz begat of Abi, the daughter of Zachariah, Kg2 18:2. He was a very religious king, and had that singular favour from God to have fifteen years added to his days, Isa 38:5.

10. And Ezekias begat Manasses,.... Or Manasseh, Kg2 20:21. Him Hezekiah begat of Hephzibah, Kg2 21:1. He was very remarkable both for his sins, and for his humiliation on account of them.

And Manasses begat Amon, of Meshullemeth, the daughter of Haruz of Jotbah, Kg2 21:19. He was a very wicked prince.

And Amon begat Josias, or Josiah of Jedidah, the daughter of Adaiah of Boscath, Kg2 22:1. He was a very pious king, and was prophesied of by name some hundreds of years before he was born, Kg1 13:2.

11. And Josias begat Jechonias,.... This Jechonias is the same with Jehoiakim, the son of Josias, called so by Pharaohnecho, when he made him king, whose name before was Eliakim, Kg2 23:34 begat of Zebudah, the daughter of Pedaiah of Rumah, Kg2 23:36.

and his brethren. These were Johanan, Zedekiah, and Shallum. Two of them were kings, one reigned before him, viz. Shallum, who is called Jehoahaz, Kg2 23:30 compared with Jer 22:11, the other, viz. Zedekiah, called before Mattaniah, reigned after his son Jehoiakim: these being both kings, is the reason why his brethren are mentioned; as well as to distinguish him from Jechonias in the next verse; who does not appear to have had any brethren: these were

about the time they were carried away to Babylon, which is not to be connected with the word "begat": for Josiah did not beget Jeconiah and his brethren at that time, for he had been dead some years before; nor with Jechonias, for he never was carried away into Babylon, but died in Judea, and slept with his fathers, Kg2 24:6 but with the phrase "his brethren": and may be rendered thus, supposing understood, "which were at", or "about the carrying away to Babylon", or the Babylonish captivity.

12. And after they were brought to Babylon,.... Not Jechonias, but the father of Jechonias, and the Jews.

Jechonias begat Salathiel. Not Jechonias mentioned in the former verse, but his son, called Jehoiachin, Kg2 24:6 and Coniah, Jer 22:24 both which are rendered Jechonias by the Septuagint in Ch2 36:8 and he is so called, Ch1 3:16. Abulpharagius (c) calls him Junachir, and says he is the same who in Matthew is called Juchonia; and he asserts him to be the father of Daniel the Prophet. But here a considerable difficulty arises, how he can be said to beget Salathiel, called Shealtiel, Hag 1:1 when he was pronounced "childless", Jer 22:30. To remove which, it may be observed, that the sentence pronounced may be considered with this tacit condition or proviso, if he repented not. Now the Jews have a tradition (d) that he did repent in prison, upon which the sentence was revoked; but there is no need to suppose this, though it is not an unreasonable supposition; for the sentence does not imply that he should have no children, but rather that he should, as will appear upon reading the whole; "thus saith the Lord, write ye this man childless, a man that shall not prosper in his days; for no man of his seed shall prosper, sitting on the throne of David, and ruling any more in Judah". Besides, the Hebrew word rendered "childless", comes from which signifies "to make naked" or "bare" and so denotes not only such as have no children, or are bereft of them, but such as are by any providence stripped of the blessings of life, and are left bare, destitute, and unhappy, as Jechonias and his posterity were: however, the Jews have no reason to find fault with our Evangelist, since Salathiel is expressly called Jechonias's son, Ch1 3:17 either he was his proper natural son, or, to use their way of speaking, "the son of the kingdom" (e), that is, his heir and successor in the kingdom, as some have thought; since it looks as if he was the son of Neri, Luk 3:27 though the chronicle of Jedidaeus of Alexandria (f), or Philo the Jew, says, that Jechonias was called Neri, because Ner, or the lamp of David, shined in him, which had been almost extinguished.

And Salathiel begat Zorobabel. This account perfectly agrees with many passages in the Old Testament, where Zorobabel is called the son of Shealtiel or Salathiel, Ezr 3:2 Hag 1:1 which is sufficient to justify the Evangelist in this assertion. There is indeed a difficulty which as much presses the Jews as the Christians, and that is, that Zorobabel is reckoned as the son of Pedaiah, Ch1 3:19 for the solution of which a noted Jewish commentator (g) observes, that

"in Haggai, Zachariah and Ezra, Zorobabel is called the son of Shealtiel, because he was his son's son; for Pedaiah was the son of Shealtiel, and Zorobabel the son of Pedaiah; and do not you observe (adds he) that in many places children's children are mentioned as children?''

No doubt there are many instances of this; but to me it seems that Pedaiah was not the son of Shealtiel, but his brother, Ch1 3:17. And I greatly suspect that Shealtiel had no children of his own, since none are mentioned; and that he adopted his brother Pedaiah's son Zorobabel, and made him his heir and successor in the government of Judah. However, it is certain, as a genealogical writer (h) among the Jews observes, that he was of the son's sons of Jechonias, king of Judah, from whom our Evangelist makes him to descend.

(c) Hist. Dynast. p. 45. Vid. Hieron. Comment. in Dan. i. fol. 264. B. (d) Kimchi in 1 Chron. iii. 17. & in Jer. xxii. 30. (e) Ib. in 1 Chron. iii. 15. (f) Apud Vorst. Observ. in Ganz. Chronolog. p. 310. (g) Kimchi in 1 Chron. iii. 19. & in Hagg. i. 1. (h) Juchasin, fol. 13. i.

13–15. And Zorobabel begat Abiud,.... The children of Zorobabel are said in Ch1 3:19, to be Meshullam, and Hananiah, and Shelomith their sister, but no mention is made of Abiud: he seems to be the same with Meshullam the eldest son, who might have two names; nor is this unlikely, since it was usual, especially about the time of the Babylonish captivity, for men to have more names than one, as may be observed in Daniel and others, Dan 1:7 where they went by one, and in Judea by another.

And Abiud begat Eliakim, &c. From hence to the 16th verse the genealogy is carried down to Joseph, the husband of Mary; which account must be taken from the genealogical tables of the Jews, to which recourse might be had, and with which it agrees; or otherwise the Jews would have cavilled at it; but I do not find any objections made by them to it. That there were genealogical books or tables kept by the Jews is certain, from the following instances (i);

"Simeon ben Azzai says, I found in Jerusalem, , "a volume of genealogies", and there was written in it, &c.''

Again (k), says R. Levi,

"they found a "volume of genealogies" in Jerusalem, and there was written in it that Hillell came from David; Ben Jarzaph from Asaph; Ben Tzitzith Hacceseth from Abner; Ben Cobesin from Ahab; Ben Calba Shebuah from Caleb; R. Jannai from Eli; R. Chayah Rabba from the children of Shephatiah, the son of Abital; R. Jose be Rabbi Chelphetha from the children of Jonadab, the son of Rechab; and R. Nehemiah from Nehemiah the Tirshathite.''

Once more (l), says R. Chana bar Chanma, when the holy blessed God causes his

"Shechinah to dwell, he does not cause it to dwell but upon families, "which are genealogized" in Israel.''

Now if Matthew's account had not been true, it might easily have been refuted by these records. The author of the old (m) Nizzachon takes notice of the close of this genealogy, but finds no fault with it; only that it is carried down to Joseph, and not to Mary; which may be accounted for by a rule of their own (n), "the mother's family is not called a family", whereas the father's is. It is very remarkable that the Jewish Targum (o) traces the descent of the Messiah from the family of David in the line of Zorobabel, as Matthew does; and reckons the same number of generations, wanting one, from Zorobabel to the Messiah, as the Evangelist does, from Zorobabel to Jesus; according to Matthew, the genealogy stands thus, Zorobabel, Abiud, Eliakim, Azor, Sadoc, Achim, Eliud, Eleazar, Matthan, Jacob, Joseph, Jesus; and according to the Targum the order is this,

"Zorobabel, Hananiah, Jesaiah, Rephaiah, Arnon, Obadiah, Shecaniah, Shemnigh, Neariah, Elioenai, Anani; this is the king Messiah, who is to be revealed.''

The difference of names may be accounted for by their having two names, as before observed. This is a full proof, that, according to the Jews own account, and expectation, the Messiah must be come many years and ages ago.

(i) T. Bab. Yebamot, fol. 49. 2. (k) T. Hieros. Taanith, fol. 68. 1. B. Rabba, sect. 98. fol. 85. 3. (l) T. Bab. Kiddushin, fol. 70. 9. (m) P. 186. (n) T. Bab. Yebamot, fol. 54. 2. Bava Bathra, fol. 109. 2. & 110. 2. Bereshit Rabba, fol. 6. 1. Jucbasin, fol. 55. 2. (o) In 1 Chron. iii. 24. Vid. Beckii Not. in ib. p. 56, 57.

16. And Jacob begat Joseph,.... According to an old tradition mentioned by (p) Epiphanins, this Jacob, the father of Joseph, was named Panther, and which name perhaps is originally Jewish; and it may be observed, that Joseph is sometimes called by the Jewish writers Pandera (q), and Jesus , the son of Pandira (r). It has created some difficulty with interpreters that Jacob should be here said to beget Joseph, when Joseph in Luke is said to be the son of Eli. Some have thought Joseph's father had two names, one was Jacob, and the other Eli; others take them to be two different persons, and suppose that Joseph was the natural son of the one, and the legal son of the other, either by marriage, or by adoption, or by the law of the brother's wife, Deu 25:5. But the truth of the matter is, that not Joseph, but Jesus, is by Luke called the son of Eli, as will be made to appear in its proper place. Joseph, who is here called the husband of Mary, because he not only espoused her, but, upon the advice and encouragement of the Angel, took her to be his wife, was, as is evident by this genealogy, of the house and lineage of David; though a mean and obscure person, and by trade a carpenter. Mary, which is the same name with Miriam in Hebrew, was a poor virgin that dwelt at Nazareth, a city of Galilee; yet also of the family of David, and belonged to the city of Bethlehem;

of whom was born Jesus who is called Christ, or Messiah; being that illustrious person, who was spoken of by the Prophets of the Old Testament under that name, and whom the Jews expected. We may learn from hence, what a low condition the family of David was in, when the true Messiah came; according to ancient prophecy, it was like a stump of a tree, or like to a tree cut down to the root, Isa 11:1 and Christ who sprung from it was like a root out of a dry ground, Isa 53:2. From the whole of this genealogy it appears, that Jesus was of the seed of Abraham, of the tribe of Judah, and of the family of David; whereby several ancient prophecies have their accomplishment, and therefore he ought to be acknowledged as the true Messiah: and also that he was of the blood royal, and had his descent from the kings of Judah, and was heir apparent to the throne and kingdom of his father David. The Talmudic Jews own that Jesus, or Jesu, as they call him, was put to death because he (s), "was nigh to the kingdom", or nearly related to it. Yea, even in that malicious book (t) they have written of his life, they represent him as akin to queen Helena, who they say, on that account, would have saved his life. And this was so clear a point, and their forefathers were so thoroughly convinced of this matter, that they would have took him by force and made him a king, Joh 6:15 but his kingdom was to be of another kind, a spiritual, and not a temporal one.

(p) Contra Haeres. l. 3. Haeres. 78. (q) Toldos Jesu, p. 3. (r) T. Hieros. Avoda Zara, fol. 40. 4. T. Bab. Sabbat, fol. 14. 2. & Midrash Kohelet, fol. 81. 1. (s) T. Bab. Sanhed. fol. 43. 1. (t) Toldos Jesu, p. 10.

17. So all the generations from Abraham,.... The Evangelist having traced the genealogy of Christ from Abraham, which he divides into "three" parts, because of the threefold state of the Jews, "first" under Patriarchs, Prophets, and Judges, "next" under Kings, and "then" under Princes and Priests, gives the sum of each part under its distinct head; "so all the generations", that is, the degrees of generation, or the persons generated from Abraham to David, both being included, "are fourteen generations"; as there were, and no more, and are as follow, Abraham, Isaac, Jacob, Judah, Phares, Esrom, Aram, Amminadab, Naasson, Salmon, Boaz, Obed, Jesse, David.

And from David until the carrying away into Babylon are fourteen generations. Here David who closed the first division must be excluded this, and it must be observed, that the Evangelist does not say as before, that "all" the generations from David to the captivity were fourteen, for there were seventeen, three kings being omitted by him at once; but, the generations he thought fit to mention, in order to reduce them to a like number as before, and which were sufficient for his purpose, were fourteen; and may be reckoned in this order, Solomon, Roboam, Abia, Asa, Josaphat, Joram, Ozias, Joatham, Achaz, Ezekias, Manasses, Amon, Josias, Jechonias, or Jehoiachin.

And from the carrying away into Babylon unto Christ are fourteen generations. This must be understood as before; for there might be more generations in this interval, but these were enough to answer the design of the Evangelist; and which he thought proper to mention, and may be numbered in this manner; Jechonias, or Jehoiachin, Salathiel, Zorobabel, Abiud, Ehakim, Azor, Sadoc, Achim, Eliud, Eleazar, Matthan, Jacob, Joseph, Christ. This way of reckoning by generations was used by other nations as well as the Jews (u), particularly the Grecians; so (w) Pausanias says,

"From Tharypus to Pyrrhus the son of Achilles, , were fifteen generations of men.''

And Herodotus (x) speaking of those who had reigned in Babylon, says, among them were two women, one whose name was Semiramis, who reigned before the other , five generations; many other instances of the like kind might be given.

(u) Vid. Pirke Abot. c. 5. sect. 2. (w) Attica sive l. 1. c. 10. p. 19. (x) Clio. l. 1. c. 184. p. 74.

18. Now the birth of Jesus Christ,.... The Evangelist having finished the genealogy of Christ, proceeds to give an account of his birth, which includes both his conception and bringing forth; and which he says

was on this wise, so, "after this manner", and which was very wonderful and astonishing;

when as, for his mother Mary was found with child, not of man, no, not of Joseph her husband; Christ had no real father as man, Joseph was only, as was supposed, his father; but

of the Holy Ghost, according to Luk 1:35. "The Holy Ghost shall come upon thee", &c. and this was done that the human nature of Christ might be clear of original pollution; that so being the immediate produce of the Holy Ghost and without sin, it might be fit for union with the Son of God, and for the office of Mediator he had undertook. When Mary is said to be

found with child, the meaning is, it appeared by evident signs, it was observed by Joseph particularly, who might know not only that she was with child, but with child of the Holy Ghost; by conversation with her, who might relate to him what passed between the Angel and her, Luk 1:28 though it looks as if as yet he did not know this, or at least was not fully satisfied about it; since he had a mind to have put her away, before he was assured of the truth of it, by the appearance of an angel to him. Now Mary's being with child, and its being known, were facts, at the time when she was

espoused to Joseph, and thereby the outward credit both of Mary and Jesus were secured; for had this appeared before the espousals, the Jews would have fixed a brand of infamy on them both; and both the espousals and her being found with child, were

before they came together; that is, before they cohabited together as man and wife, before he brought her home to his own house and bed. The espousals were before they thus came together. It was usual with the Jews first to espouse or betroth, and then to marry, or rather consummate the marriage, by bringing the woman home to her husband's house, between which there was some space of time. The account and manner of betrothing is given by Maimonides (y) in the following words.

"Before the giving of the law, if a man met a woman in the street, if he would, he might take her, and bring her into his house and marry her between him and herself, and she became his wife; but when the law was given, the Israelites were commanded, that if a man would take a woman he should obtain her before witnesses, and after that she should be his wife, according to Deu 22:13 and these takings are an affirmative command of the law, and are called "espousals" or "betrothings" in every place; and a woman who is obtained in such a way is called "espoused" or "betrothed"; and when a woman is obtained, and becomes "espoused", although she is not yet "married, nor has entered into her husband's house", yet she is a man's wife.''

And such a distinction between a married woman and a betrothed virgin, which was Mary's case, may be observed in Deu 22:22 moreover, her being found or appearing to be with child, was "before they came together"; which it is likely, as Dr. Lightfoot (z) observes, was about three months from her conception, when she was returned from her cousin Elizabeth. It is probable that as soon as she was espoused to Joseph, or quickly after, she went and paid her visit to Elizabeth, with whom she stayed about three months, and then returned home, Luk 1:56. Upon her return home, she appears to be with child, with which she had gone three months, a proper time for the discovery of such a matter, Gen 38:24 and which is assigned by the Jewish doctors for this purpose. In the Misna (a) such a case as this is put,

"If two men should espouse two women, and at the time of their entrance into the bride chamber, the one should be taken for the other--they separate them for three months, because they may prove with child;''

that is, as Bartenora observes upon it,

"they separate them that they may not return to their husbands; and that if they should be with child, they may distinguish between a legitimate and an illegitimate offspring; and that the children which they may bring forth may not be ascribed to the wrong persons.''

Now Mary being gone three months from the time of her espousals to Joseph, and he and she not being yet come together, it was a clear case, that the child she was gone three months with, was none of his; hence it follows,

(y) Hilchot. Ishot. c. 1. sect. 1, 2, 3. (z) In loc. (a) Yebamot, c. 3. sect. 10.

19. Then Joseph her husband,.... To whom she had been betrothed, and who was her husband, and she his wife according to the Jewish law, Deu 22:23 though not yet come together,

being a just man, observant of the law of God, particularly that which respected adultery, being wholly good and chaste, like the Patriarch of the same name; a character just the reverse of that which the Jews give him, in their scandalous (b) book of the life of Jesus; where, in the most malicious manner, they represent him as an unchaste and an unrighteous person:

and not willing to make her a public example, or to deliver her, i.e. to the civil magistrate, according to Munster's Hebrew edition. The Greek word signifies to punish by way of example to others, to deter them from sinning; and with the ancients it (c) denoted the greatest and severest punishment. Here it means either bringing her before the civil magistrate, in order to her being punished according to the law in Deu 22:23 which requires the person to be brought out to the gate of the city and stoned with stones, which was making a public example indeed; or divorcing her in a very public manner, and thereby expose her to open shame and disgrace. To prevent which, he being tender and compassionate, though strictly just and good,

was minded to put her away privily: he deliberately consulted and determined within himself to dismiss her, or put her away by giving her a bill of divorce, in a very private manner; which was sometimes done by putting it into the woman's hand or bosom, see Deu 24:1. In Munster's Hebrew Gospel it is rendered, "it was in his heart to forsake her privately."

(b) Teldos Jesu, p. 3. (c) A. Gellii Noct. Attic. l. 6. c. 14.

20. But while he thought on these things,.... While he was revolving them in his mind, considering what was most fit and proper to be done, whether to dismiss her publicly or privately; while he was consulting within himself the glory of God, the peace of his own conscience, and the credit of Mary,

behold the Angel of the Lord appeared to him in a dream; probably the same Angel which appeared to Zacharias, and brought him tidings that his wife should have a son, and who also appeared to Mary, and acquainted her that she should conceive, and bring forth the Messiah, Whose name was Gabriel, Luk 1:11. If we will believe the Jews, this Angel must be Gabriel, since he is the Angel who they say (d) "is appointed over dreams"; for he appeared to

Joseph in a dream, which is one of the ways and methods in which the Lord, or an Angel of his, has appeared to the saints formerly, and has answered them, see Gen 31:11 and is reckoned by the Jews (e) one of the degrees or kinds of prophecy: and so the Angel here not only encourages Joseph to take to him his wife,

saying Joseph, thou son of David; which is said partly to attest his being of the house and lineage of David, and partly to raise his expectations and confirm his faith, that his wife should bring forth the promised son of David; and chiefly to engage his attention to what he was about to say,

fear not to take unto thee Mary thy wife; do not be afraid either that thou shalt offend the Lord, or bring any reproach or scandal upon thyself as if thou didst connive at an adulteress; but as she is thine espoused wife, solemnly betrothed to thee, take her home to thyself, live with her as thy wife, and openly avow her as such. To which he is encouraged by the following reason or argument,

for that which is conceived in her is of the Holy Ghost; she has not been guilty of any criminal conversation with men; this conception of her's is of the Holy Ghost, and entirely owing to his coming upon her, and overshadowing her in a wonderful and miraculous manner. I say, the Angel not only encourages Joseph after this manner, but delivers something to him by way of prophecy, in the following verse.

(d) Zohar in Gen. fol. 103. 3. (e) Zohar in Gen. fol. 103. 3. & Maimon. Yesode Hattorah. c. 7. l. 13.

21. And she shall bring forth a son, and they shall call his name Jesus. For though she was with child, it could not be known any otherwise than by prediction or divine revelation, that she should have a son, whose name should be called Jesus; a name of the same signification with Joshua and Hosea, and may be interpreted a "Saviour", Act 13:23 for the word Jesus, comes from which signifies "to save." And to this agrees the reason of the name given by the Angel,

for he shall save his people from their sins. The salvation here ascribed to him, and for which he is every way fit, being God as well as man, and which he is the sole author of, is to be understood, not of a temporal, but of a spiritual and everlasting salvation; such as was prophesied of, Isa 45:17 and which old Jacob had in his view, when he said, "I have waited for thy salvation, O Lord", Gen 49:18 which by the Jewish (f) Targumist is paraphrased thus:

"Jacob said when he saw Gideon the son of Joash, and Samson the son of Manoah, that they would rise up to be saviours, not for the salvation of Gideon do I wait, nor for the salvation of Samson do I look, for their salvation is "a temporary salvation"; but for thy salvation, O Lord, do I wait and look, for thy salvation is "an everlasting salvation", or (according to another copy) but for the salvation of Messiah the son of David, who shall save the children of Israel, and bring them out of captivity, for thy salvation my soul waiteth.''

By "his people" whom he is said to save are meant, not all mankind, though they are his by creation and preservation, yet they are not, nor will they be all saved by him spiritually and eternally; nor also the people of the Jews, for though they were his nation, his kinsmen, and so his own people according to the flesh, yet they were not all saved by him; many of them died in their sins, and in the disbelief of him as the Messiah: but by them are meant all the elect of God, whether Jews or Gentiles, who were given to him by his Father, as a peculiar people, and who are made willing in the day of his power upon them, to be saved by him in his own way. And these he saves from "their sins", from all their sins, original and actual; from secret and open sins; from sins of heart, lip and life; from sins of omission and commission; from all that is in sin, and omission upon it; from the guilt, punishment, and damning power of it, by his sufferings and death; and from the tyrannical government of it by his Spirit and grace; and will at last save them from the being of it, though not in this life, yet hereafter, in the other world, when they shall be without spot or wrinkle, or any such thing.

(f) Targum Jon. Ben Uzziel in loc.

22. Now all this was done,.... These are not the words of the Angel, but of the Evangelist; observing that Mary's being with child of the Holy Ghost, and her conception in such an extraordinary manner, whilst a pure virgin, before she and Joseph came together, who though espoused to him, was untouched by him, were all brought about in this way, and with such circumstances,

that it might be fulfilled which was spoken of the Lord by the Prophet; that is, the Prophet Isaiah, and so some copies read. The passage referred to is in Isa 7:14 what is there spoken was by divine inspiration; it was spoken of the Lord by the Prophet; the Spirit of the Lord spake by him. Prophets and holy men formerly, spake as they were moved by the Holy Ghost; so that what they said is to be looked upon as the word of God. Now between the prophecy of Isaiah referred to, and the fact here recorded by the Evangelist, is an entire agreement: the prophecy shows the will, counsel, and determination of God about this matter; the accomplishment of it, the faithfulness and veracity of God in his word; the prediction declares that the thing would be, and the thing itself was done, that what was spoken might be fulfilled; not merely by way of accommodation, or in a typical and mystical, but in a strict, proper and literal sense.

23. Behold, a virgin shall be with child,.... These words are rightly applied to the virgin Mary and her son Jesus, for of no other can they be understood; not of Ahaz's wife and his son Hezekiah, who was already born, and must be eleven or twelve years of age when these words were spoken; nor of any other son of Ahaz by her or any other person since no other was Lord of Judea; nor of the wife of Isaiah, and any son of his, who never had any that was king of Judah. The prophecy is introduced here as in Isaiah with a "behold!" not only to raise and fix the attention, but to denote that it was something wonderful and extraordinary which was about to be related; and is therefore called a "sign", wonder, or miracle; which lay not, as some Jewish writers (g) affirm, in this, that the person spoken of was unfit for conception at the time of the prophecy, since no such thing is intimated; or in this, that it should be a son and not a daughter (h), which is foretold; for the wonder lies not in the truth of the prediction, but in the extraordinariness of the thing predicted; much less in this (i), that the child should eat butter and honey as soon as born; since nothing is more natural and common with new born infants, than to take in any sort of liquids which are sweet and pleasant. But the sign or wonder lay in this, that a "virgin" should "conceive" or "be with child"; for the Evangelist is to be justified in rendering, by "a virgin"; by the Septuagint having so rendered it some hundreds of years before him, by the sense of the word, which comes from and which signifies to "hide" or "cover"; virgins being such who are unknown to, and not uncovered by men, and in the Eastern countries were kept recluse from the company and conversation of men; and by the use of the word in all other places, Gen 24:43. The last of these texts the Jews triumph in, as making for them, and against us, but without any reason; since it does not appear that the "maid" and the "adulterous woman" are one and the same person; and if they were, the vitiated woman might be called a maid or virgin, according to her own account of herself, or in the esteem of others who knew her not, or as antecedent to her defilement; see Deu 22:28. Besides, could this be understood of any young woman married or unmarried, that had known a man, it would be no wonder, no surprising thing that she should "conceive" or "be with child", and "bring forth a son". It is added,

and they shall call his name Emmanuel. The difference between Isaiah and Matthew is very inconsiderable, it being in the one "thou shalt call", that is, thou virgin shalt call him by this name; and in the other "they shall call", that is, Joseph, Mary, and others; for, besides that some copies read the text in Matthew "thou shalt call", the words both in the one and the other may be rendered impersonally, "and shall be called"; and the meaning is, not that he should be commonly known and called by such a name, any more than by any, or all of those mentioned in Isa 9:6, but only that he should be so, which is a frequent use of the word; or he should be that, and so accounted by others, which answers to the signification of this name, which the Evangelist says,

being interpreted is God with us: for it is a compound word of "God" and "with us", and well agrees with Jesus, who is God in our nature, the word that was made flesh and dwelt among us. Joh 1:14, and is the one and only Mediator between God and us, Ti1 2:5 (k). So the Septuagint interpret the word in Isa 8:8.

(g) Jarchi. in Isa. vii. 14. (h) Gaon. in Aben Ezra, in ib. (i) Kimchi & Aben Ezra in ib. R. Isaac Chizuk. Emun. p. 1. c. 21. (k) See more of this in a book of mine, called "The Prophecies of the Old Testament concerning the Messiah, literally fulfilled in Jesus", ch. 5. p. 92, 93, &c.

24. Then Joseph being raised from sleep,.... That is, being awaked out of sleep, "that sleep", into which he either naturally fell, whilst he was meditating on the affair of Mary's being with child; or rather into which he was cast by the Lord, on purpose that he might have a revelation of the will of God to him in a dream; and rising up from his bed or place where he was, immediately and without any delay,

did as the angel of the Lord had bidden him; firmly believing that it was a messenger of God that was sent to him, and that this matter was of the Lord. Wherefore he

took unto him his wife, that is, he publicly married her, whom he had before espoused, took her to his house, or continued her there, lived with her as his wife, and owned her to be such, and henceforwards had no more thoughts of putting her away.

25. And knew her not,.... Or "but he knew her not", answering to the Hebrew that is, had carnal knowledge of her, or copulation with her, though his wife. The words are an euphemism, or a modest way of expressing the conjugal act, and is a very ancient one, see Gen 4:1 and what has been used in nations and languages. And this conduct of his was necessary,

till she had brought forth her firstborn; that it might be manifest not only that she conceived, being a virgin, but also that she brought forth, being a virgin: for both are signified in the prophecy before related, "a virgin shall conceive and bring forth a son"; which is all one as if it had been said, a virgin shall conceive, and "a virgin" shall bring forth a son. The "firstborn" is that which first opens the womb of its mother, whether any follows after or not, Exo 13:12. Christ is called Mary's firstborn, because she had none before him, whether she had any after him or not; for her perpetual virginity seems to be no necessary article of faith: for when it is said,

Joseph knew her not till she had brought forth, the meaning is certain that he knew her not before. But whether he afterwards did or not, is not so manifest, nor is it a matter of any great importance; the word "until" may be so understood as referring to the time preceding, that the contrary cannot be affirmed of the time following, Sa2 6:23 and which may be the case here, and is indeed generally understood so; and it also may be considered as only expressive of the intermediate time, as in Mat 5:26 as Beza observes. Christ was "her firstborn" as he was man, and the firstborn of God, or his first and only begotten, as the Son of God. It is further observed, that she "called his name Jesus", as was foretold to her, or ordered her by the Angel, Luk 1:31 and to Joseph, Mat 1:21.

Next: Matthew Chapter 2

JFB

GENEALOGY OF CHRIST. ( = Luke 3:23-38). (Mat. 1:1-17)

The book of the generation--an expression purely Jewish; meaning, "table of the genealogy." In Gen 5:1 the same expression occurs in this sense. We have here, then, the title, not of this whole Gospel of Matthew, but only of the first seventeen verses.

of Jesus Christ--For the meaning of these glorious words, see on Mat 1:16; Mat 1:21. "Jesus," the name given to our Lord at His circumcision (Luk 2:21), was that by which He was familiarly known while on earth. The word "Christ"--though applied to Him as a proper name by the angel who announced His birth to the shepherds (Luk 2:11), and once or twice used in this sense by our Lord Himself (Mat 23:8, Mat 23:10; Mar 9:41) --only began to be so used by others about the very close of His earthly career (Mat 26:68; Mat 27:17). The full form, "Jesus Christ," though once used by Himself in His Intercessory Prayer (Joh 17:3), was never used by others till after His ascension and the formation of churches in His name. Its use, then, in the opening words of this Gospel (and in Mat 1:17-18) is in the style of the late period when our Evangelist wrote, rather than of the events he was going to record.

the son of David, the son of Abraham--As Abraham was the first from whose family it was predicted that Messiah should spring (Gen 22:18), so David was the last. To a Jewish reader, accordingly, these behooved to be the two great starting-points of any true genealogy of the promised Messiah; and thus this opening verse, as it stamps the first Gospel as one peculiarly Jewish, would at once tend to conciliate the writer's people. From the nearest of those two fathers came that familiar name of the promised Messiah, "the son of David" (Luk 20:41), which was applied to Jesus, either in devout acknowledgment of His rightful claim to it (Mat 9:27; Mat 20:31), or in the way of insinuating inquiry whether such were the case (see on Joh 4:29; Mat 12:23).

2. Abraham begat Isaac; and Isaac begat Jacob; and Jacob begat Judas and his brethren--Only the fourth son of Jacob is here named, as it was from his loins that Messiah was to spring (Gen 49:10).

3–6. And Judas begat Phares and Zara of Thamar; and Phares begat Esrom; and Esrom begat Aram; 4. And Aram begat Aminadab; and Aminadab begat Naasson; and Naasson begat Salmon; 5. And Salmon begat Booz of Rachab; and Booz begat Obed of Ruth; and Obed begat Jesse; 6. And Jesse begat David the king; and David the king begat Solomon of her of Urias--Four women are here introduced; two of them Gentiles by birth--Rachab and Ruth; and three of them with a blot at their names in the Old Testament--Thamar, Rachab, and Bath-sheba. This feature in the present genealogy--herein differing from that given by Luke--comes well from him who styles himself in his list of the Twelve, what none of the other lists do, "Matthew the publican"; as if thereby to hold forth, at the very outset, the unsearchable riches of that grace which could not only fetch in "them that are afar off," but teach down even to "publicans and harlots," and raise them to "sit with the princes of his people." David is here twice emphatically styled "David the king," as not only the first of that royal line from which Messiah was to descend, but the one king of all that line from which the throne that Messiah was to occupy took its name--"the throne of David." The angel Gabriel, in announcing Him to His virgin-mother, calls it "the throne of David His father," sinking all the intermediate kings of that line, as having no importance save as links to connect the first and the last king of Israel as father and son. It will be observed that Rachab is here represented as the great-grandmother of David (see Rut 4:20-22; Ch1 2:11-15) --a thing not beyond possibility indeed, but extremely improbable, there being about four centuries between them. There can hardly be a doubt that one or two intermediate links are omitted.

7–10. And Solomon begat Roboam; and Roboam begat Abia; and Abia begat Asa; 8. And Asa begat Josaphat; and Josaphat begat Joram; and Joram begat Ozias--or Uzziah. Three kings are here omitted--Ahaziah, Joash, and Amaziah (Ch1 3:11-12). Some omissions behooved to be made, to compress the whole into three fourteens (Mat 1:17). The reason why these, rather than other names, are omitted, must be sought in religious considerations--either in the connection of those kings with the house of Ahab (as LIGHTFOOT, EBRARD, and ALFORD view it); in their slender right to be regarded as true links in the theocratic chain (as LANGE takes it); or in some similar disqualification.

11. And Josias begat Jechonias and his brethren--Jeconiah was Josiah's grandson, being the son of Jehoiakim, Josiah's second son (Ch1 3:15); but Jehoiakim might well be sunk in such a catalogue, being a mere puppet in the hands of the king of Egypt (Ch2 36:4). The "brethren" of Jechonias here evidently mean his uncles--the chief of whom, Mattaniah or Zedekiah, who came to the throne (Kg2 24:17), is, in Ch2 36:10, as well as here, called "his brother."

about the time they were carried away to Babylon--literally, "of their migration," for the Jews avoided the word "captivity" as too bitter a recollection, and our Evangelist studiously respects the national feeling.

12. And after they were brought to Babylon--after the migration of Babylon.

Jechonias begat Salathiel--So Ch1 3:17. Nor does this contradict Jer 22:30, "Thus saith the Lord, Write ye this man (Coniah, or Jeconiah) childless"; for what follows explains in what sense this was meant--"for no man of his seed shall prosper, sitting upon the throne of David." He was to have seed, but no reigning child.

and Salathiel--or Shealtiel.

begat Zorobabel--So Ezr 3:2; Neh 12:1; Hag 1:1. But it would appear from Ch1 3:19 that Zerubbabel was Salathiel's grandson, being the son of Pedaiah, whose name, for some reason unknown, is omitted.

13–15. And Zorobabel begat Abiud, &c.--None of these names are found in the Old Testament; but they were doubtless taken from the public or family registers, which the Jews carefully kept, and their accuracy was never challenged.

16. And Jacob begat Joseph, the husband of Mary, of whom was born Jesus--From this it is clear that the genealogy here given is not that of Mary, but of Joseph; nor has this ever been questioned. And yet it is here studiously proclaimed that Joseph was not the natural, but only the legal father of our Lord. His birth of a virgin was known only to a few; but the acknowledged descent of his legal father from David secured that the descent of Jesus Himself from David should never be questioned. See on Mat 1:20.

who is called Christ--signifying "anointed." It is applied in the Old Testament to the kings (Sa1 24:6, Sa1 24:10); to the priests (Lev 4:5, Lev 4:16, &c.); and to the prophets (Kg1 19:16) --these all being anointed will oil, the symbol of the needful spiritual gifts to consecrate them to their respective offices; and it was applied, in its most sublime and comprehensive sense, to the promised Deliverer, inasmuch as He was to be consecrated to an office embracing all three by the immeasurable anointing of the Holy Ghost (Isa 61:1; compare Joh 3:34).

17. So all the generations from Abraham to David are fourteen generations; and from David until the carrying away--or migration.

into Babylon are fourteen generations; and from the carrying away into Babylon--the migration of Babylon.

unto Christ are fourteen generations--that is, the whole may be conveniently divided into three fourteens, each embracing one marked era, and each ending with a notable event, in the Israelitish annals. Such artificial aids to memory were familiar to the Jews, and much larger gaps than those here are found in some of the Old Testament genealogies. In Ezr 7:1-5 no fewer than six generations of the priesthood are omitted, as will appear by comparing it with Ch1 6:3-15. It will be observed that the last of the three divisions of fourteen appears to contain only thirteen distinct names, including Jesus as the last. LANGE thinks that this was meant as a tacit hint that Mary was to be supplied, as the thirteenth link of the last chain, as it is impossible to conceive that the Evangelist could have made any mistake in the matter. But there is a simpler way of accounting for it. As the Evangelist himself (Mat 1:17) reckons David twice--as the last of the first fourteen and the first of the second--so, if we reckon the second fourteen to end with Josiah, who was coeval with the "carrying away into captivity" (Mat 1:11), and third to begin with Jeconiah, it will be found that the last division, as well as the other two, embraces fourteen names, including that of our Lord.

18. BIRTH OF CHRIST. (Mat 1:18-25)

Now the birth of Jesus Christ was on this wise--or, "thus."

When as his mother Mary was espoused--rather, "betrothed."

to Joseph, before they came together, she was found--discovered to be.

with child of the Holy Ghost--It was, of course, the fact only that was discovered; the explanation of the fact here given is the Evangelist's own. That the Holy Ghost is a living conscious Person is plainly implied here, and is elsewhere clearly taught (Act 5:3-4, &c.): and that, in the unity of the Godhead, He is distinct both from the Father and the Son, is taught with equal distinctness (Mat 28:19; Co2 13:14). On the miraculous conception of our Lord, see on Luk 1:35.

19. Then Joseph her husband--Compare Mat 1:20, "Mary, thy wife." Betrothal was, in Jewish law, valid marriage. In giving Mary up, therefore, Joseph had to take legal steps to effect the separation.

being a just man, and not willing to make her a public example--to expose her (see Deu 22:23-24)

was minded to put her away privily--that is, privately by giving her the required writing of divorcement (Deu 24:1), in presence of only two or three witnesses, and without cause assigned, instead of having her before a magistrate. That some communication had passed between him and his betrothed, directly or indirectly, on the subject, after she returned from her three months' visit to Elizabeth, can hardly be doubted. Nor does the purpose to divorce her necessarily imply disbelief, on Joseph's part, of the explanation given him. Even supposing him to have yielded to it some reverential assent--and the Evangelist seems to convey as much, by ascribing the proposal to screen her to the justice of his character--he might think it altogether unsuitable and incongruous in such circumstances to follow out the marriage.

20. But while he thought on these things--Who would not feel for him after receiving such intelligence, and before receiving any light from above? As he brooded over the matter alone, in the stillness of the night, his domestic prospects darkened and his happiness blasted for life, his mind slowly making itself up to the painful step, yet planning how to do it in the way least offensive--at the last extremity the Lord Himself interposes.

behold, the angel of the Lord appeared to him in a dream, saying, Joseph thou son of David--This style of address was doubtless advisedly chosen to remind him of what all the families of David's line so early coveted, and thus it would prepare him for the marvellous announcement which was to follow.

fear not to take unto thee Mary thy wife, for that which is conceived in her is of the Holy Ghost--Though a dark cloud now overhangs this relationship, it is unsullied still.

21. And she shall bring forth a son--Observe, it is not said, "she shall bear thee a son," as was said to Zacharias of his wife Elizabeth (Luk 1:13).

and thou--as his legal father.

shalt call his name JESUS--from the Hebrew meaning "Jehovah the Saviour"; in Greek JESUS--to the awakened and anxious sinner sweetest and most fragrant of all names, expressing so melodiously and briefly His whole saving office and work!

for he shall save--The "He" is here emphatic--He it is that shall save; He personally, and by personal acts (as WEBSTER and WILKINSON express it).

his people--the lost sheep of the house of Israel, in the first instance; for they were the only people He then had. But, on the breaking down of the middle wall of partition, the saved people embraced the "redeemed unto God by His blood out of every kindred and people and tongue and nation."

from their sins--in the most comprehensive sense of salvation from sin (Rev 1:5; Eph 5:25-27).

22. Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet-- (Isa 7:14).

saying--as follows.

23. Behold, a virgin--It should be "the virgin" meaning that particular virgin destined to this unparalleled distinction.

shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which, being interpreted, is, God with us--Not that He was to have this for a proper name (like "Jesus"), but that He should come to be known in this character, as God manifested in the flesh, and the living bond of holy and most intimate fellowship between God and men from henceforth and for ever.

24. Then Joseph, being raised from sleep--and all his difficulties now removed.

did as the angel of the Lord had bidden him, and took unto him his wife--With what deep and reverential joy would this now be done on his part; and what balm would this minister to his betrothed one, who had till now lain under suspicions of all others the most trying to a chaste and holy woman--suspicions, too, arising from what, though to her an honor unparalleled, was to all around her wholly unknown!

25. And knew her not till she had brought forth her first-born son: and he called his name JESUS--The word "till" does not necessarily imply that they lived on a different footing afterwards (as will be evident from the use of the same word in Sa1 15:35; Sa2 6:23; Mat 12:20); nor does the word "first-born" decide the much-disputed question, whether Mary had any children to Joseph after the birth of Christ; for, as LIGHTFOOT says, "The law, in speaking of the first-born, regarded not whether any were born after or no, but only that none were born before." (See on Mat 13:55-56).

Next: Matthew Chapter 2