Verse-by-Verse Bible Commentary
Matthew 1:1

Clarke's Commentary

THE GOSPEL ACCORDING TO ST. MATTHEW.

-Usherian year of the World, 4000.

-Alexandrian year of the World, 5498.

-Antiochian year of the World, 5488.

-Constantinopolitan AEra of the World, 5504.

-Year of the Julian Period, 4709.

-AEra of the Seleucidae, 308.

-Year before the vulgar AEra of Christ, 5.

-Year of the CXCIII. Olympiad, 4.

-Year of the building of Rome, 749.

-Year of the Emperor Augustus, i.e. from the battle of Actium, 26.

-Consuls, Augustus XII. and Lucius Cornelius Sulla.

-Year of the Paschal Cycle or Dionysian Period, 530.

-Year of the Solar Cycle, 5.

-Year of the Lunar Cycle, 13.

-Dominical Letters, B A.

CHAPTER I.

The genealogy of Christ divided into three classes of fourteen

generations each: The first fourteen, from Abraham to David,

2-6.

The second fourteen, from Solomon to Jechonias, 7-10.

The third fourteen, from Jechonias to Christ, 11-16.

The sum of these generations, 17.

Christ is conceived by the Holy Ghost, and born of the Virgin

Mary, when she was espoused to Joseph, 18.

Joseph's anxiety and doubts are removed by the ministry of an

Angel, 19, 20;

by whom the child is named JESUS, 21.

The fulfilment of the prophecy of Isaiah relative to this,

22, 23.

Joseph takes home his wife, Mary, and Christ is born, 24, 25.

NOTES ON CHAP. I.

Verse Matthew 1:1. The book of the generation of Jesus Christ — I suppose these words to have been the original title to this Gospel; and that they signify, according to the Hebrew Phraseology, not only the account of the genealogy of Christ, as detailed below, but the history of his birth, acts, sufferings, death, resurrection, and ascension.

The phrase, book of the generation, ספר תולדות sepher toledoth, is frequent in the Jewish writings, and is translated by the Septuagint, βιβλος γενεσεως, as here, by the evangelist; and regularly conveys the meaning given to it above; e. g. This is the book of the generations of Adam, Genesis 5:1. That is, the account of the life of Adam and certain of his immediate descendants. Again. These are the generations of Jacob, Genesis 37:2. That is, the account or history of Jacob, his son Joseph, and the other remarkable branches of the family. And again. These are the generations of Aaron and Moses, Numbers 3:1. That is, the history of the life and acts of these persons, and some of their immediate descendants. The same form of expression is also used, Genesis 2:4, when giving the history of the creation of heaven and earth.

Some have translated βιβλος γενεσεως, The book of the genealogy; and consider it the title of this chapter only; but the former opinion seems better founded.

Jesus Christ — See on Matthew 1:16; Matthew 1:21.

The son of David, the son of Abraham — No person ever born could boast, in a direct line, a more illustrious ancestry than Jesus Christ. Among his progenitors, the regal, sacerdotal, and prophetic offices, existed in all their glory and splendour. DAVID, the most renowned of sovereigns, was king and prophet: ABRAHAM, the most perfect character in all antiquity, whether sacred or profane, was priest and prophet: but the three offices were never united except in the person of Christ; he alone was prophet, priest, and king; and possessed and executed these offices in such a supereminent degree as no human being ever did, or ever could do. As the principal business of the prophet was to make known the will of God to men, according to certain partial communications received from Heaven; so Jesus, who lay in the bosom of the Father, and who was intimately and thoroughly acquainted with all the mysteries of the eternal world, came to declare the Divine nature and its counsels to mankind; see John 1:18. As the business of the priest was to offer sacrifices to God, to make atonement for the sins of the people; so Christ was constituted a high priest, to make, by the sacrifice of himself, an atonement for the sins of the whole world; see 1 John 2:2, and the whole Epistle to the Hebrews. As the office of king was to reign over, protect, and defend the people committed to his care by the Divine Providence; so Christ is set as a king upon Sion, having the heathen for his inheritance, and the uttermost parts of the earth for his possession, Psalms 2:6; Psalms 2:8, c. Of the righteousness, peace, and increase of whose government, there shall be no end, Isaiah 9:7. This three-fold office, Christ executes not only in a general sense, in the world at large but, in a particular sense, in every Christian soul. He is first a prophet, to teach the heart of man the will of God; to convict the conscience of sin, righteousness, and judgment; and fully to illustrate the way of salvation. He is next a priest, to apply that atonement to the guilty conscience, the necessity of which, as a prophet, he had previously made known. And lastly, as a king, he leads captivity captive, binds and casts out the strong man armed, spoils his goods, extends the sway of the sceptre of righteousness, subdues and destroys sin, and reigns Lord over all the powers and faculties of the human soul; so that AS sin reigned unto death, EVEN so does grace reign through righteousness, unto eternal life, by Jesus Christ our Lord. Romans 5:21.

It is remarkable, that the evangelist names David before Abraham, though the latter was many generations older: the reason seems to be this, that David was not only the most illustrious of our Lord's predecessors, as being both king and prophet; but because that promise, which at first was given to Abraham, and afterwards, through successive generations, confirmed to the Jewish people, was at last determined and restricted to the family of David. Son of David, was an epithet by which the Messiah was afterwards known among the Jews; and, under this title, they were led to expect him by prophetic authority. See Psalms 89:3-4; Psalms 132:10, Psalms 132:11, compared with Acts 13:23, and Isaiah 11:1; Jeremiah 23:5. Christ was prophesied of under the very name of David. See Ezekiel 34:23-24; Ezekiel 37:24-25.

Bridgeway Bible Commentary

6. Genealogies of Jesus (Matthew 1:1-17; Luke 3:23-38)

The genealogies recorded by Matthew and Luke show how the birth of Jesus fulfilled the promises made to Abraham (Genesis 12:2-3; Genesis 22:18). Matthew, writing for the Jews, begins his genealogy with Abraham, father of the Jewish race (Matthew 1:1-2a). Luke, writing for non-Jews, traces Jesus’ genealogy back past Abraham to Adam, to emphasize Jesus’ union with the whole human race (Luke 3:34-38).

Between Abraham and David the two genealogies are the same (Matthew 1:2-6a; Luke 3:32-34a), but between David and Jesus they are different, as they follow two lines of descent that started with David and came together in Jesus (Matthew 1:6-16; Luke 3:23-31).

Matthew’s genealogy shows that Jesus had legal right to the throne of David, for he was in the royal line of descent that came through Solomon and other kings of Judah down to Joseph. Jesus therefore fulfilled the promise that the Messiah would be one of David’s royal descendants (2 Samuel 7:12-16; Jeremiah 23:5). But both writers point out that though Joseph was Jesus’ legal father he was not his natural father (Matthew 1:16; Luke 3:23).

The genealogies do not necessarily list every person in the line of descent. As is often the case, they may be selective and stylized, to make them fit a simple scheme. Matthew, for example, omits some names to produce an arrangement of three sets of fourteen (Matthew 1:17).

Luke’s genealogy gives further proof that Jesus was descended from David, by tracing his ancestry through the line of another of David’s sons, Nathan. This may represent another line of descent from David to Joseph, or it may represent the line of descent from David to Mary (but Mary’s name is not shown, since the genealogies record only the names of the males). If the latter is the case, Joseph was the ‘son’ of Heli only because of his marriage to Mary (i.e. Mary was the daughter of Heli, Joseph the son-in-law). It is possible that Mary’s mother was from the tribe of Levi and descended from Aaron (cf. Luke 1:5,Luke 1:36) and her father from the tribe of Judah and descended from David (cf. Luke 1:32,Luke 1:69).

Coffman's Commentaries on the Bible

The book of the generation of Jesus Christ, the son of David, the son of Abraham. Abraham begat Isaac; and Isaac begat Jacob; and Jacob begat Judah and his brethren;

The book of the generation. The true meaning of this appears in a glance at various renditions in some of the versions and translations: "The book of the origin of Jesus Christ"Roman Catholic Testament. (Catholic); "The book of the genealogy of Jesus Christ" (RSV);Revised Standard Version. "Register of the lineage of Jesus Christ" (Emphatic Diaglott); Emphatic Diaglott. "The ancestry of Jesus Christ" (Goodspeed);Goodspeed, New Testament in Modern Speech. "The family tree of Jesus Christ" (Williams);Williams, The New Testament. "The birth roll of Christ" (Moffatt).Moffatt, The New Testament.

The son of David. Jesus was the literal son of David through Mary, a descendant of Nathan, one of David’s sons, as in Luke’s genealogy. Jesus was the legal son and heir of David through King Solomon as in Matthew’s genealogy. He was also the antitypical son of David in that many parallels exist between the life of our Lord and that of King David. Both were born in Bethlehem. David’s struggle with Goliath answers to Christ’s struggle with Satan. In both cases, it was the enemy’s own weapon which was used to destroy him (Hebrews 2:14). Both David and Christ were sent by their father with a message to the brethren. Both were rejected. David was, in a sense, a mediator between the lines of Israel and the Philistines; Christ is the one Mediator between God and man (1 Timothy 2:5). Matthew considered it of great importance to identify Jesus Christ as the Son of David, a popular designation for the Messiah; and he does so in the very first verse of his gospel.

The son of Abraham. Jesus was the "son of Abraham" in the following senses: (1) He was the "seed" of promise (Galatians 3:16). (2) He was the legal son and heir through Isaac, son of the free woman, as distinguished from Ishmael, son of the slave woman. (3) He was literally descended from Abraham through Mary and her ancestors. (4) He was the antitype of Isaac. As in the case of David, there are also sharp contrasts between the life of Abraham and that of Christ. Abraham gave up his wife to Abimelech in order to procure his own safety, or so he thought; but Jesus gave himself up to die for his bride, the church (Genesis 20:2 and Ephesians 5:25).

Barnes' Notes on the Whole Bible

The book of the generation - This is the proper title of the chapter. It is the same as to say, “the account of the ancestry or family, or the genealogical table of Jesus Christ.” The phrase is common in Jewish writings. Compare Genesis 5:1. “This is the book of the generations of Adam,” i. e., the genealogical table of the family or descendants of Adam. See also Genesis 6:9. The Jews, moreover, as we do, kept such tables of their own families. and it is probable that this was copied from the record of the family of Joseph.

Jesus - See the notes at Matthew 1:21.

Christ - The word “Christ” is a Greek word, Χριστός Christos, signifying “anointed.” The Hebrew word, משׁיח mâshı̂yach, signifying the same is “Messiah.” Hence, Jesus is called either the Messiah, or the Christ, meaning the same thing. The Jews speak of the Messiah; Christians speak of him as the Christ. In ancient times, when kings and priests were set apart to their office, they were anointed with oil, Leviticus 4:3; Leviticus 6:20; Exodus 28:41; Exodus 29:7; 1Sa 9:16; 1 Samuel 15:1; 2 Samuel 23:1. To anoint, therefore, means often the same as to consecrate, or to set apart to an office. Hence, those thus set apart are said to be anointed, or to be the anointed of God. It is for this reason that the name is given to the Lord Jesus. Compare the notes at Daniel 9:24. He was set apart by God to be the King, and High Priest, and Prophet of his people. Anointing with oil was, moreover, supposed to be emblematic of the influences of the Holy Spirit; and since God gave him the Spirit without measure John 3:34, so he is especially called “the Anointed of God.”

The Son of David - The word “son” among the Jews had a great variety of significations. It means literally a son; then a grandson; a descendant: an adopted son; a disciple, or one who is an object of tender affection one who is to us as a son. In this place it means a descendant of David; or one who was of the family of David. It was important to trace the genealogy of Jesus up to David, because the promise had been made that the Messiah should be of his family, and all the Jews expected that it would be so. It would be impossible, therefore, to convince a Jew that Jesus was the Messiah, unless it could be shown that he was descended from David. See Jeremiah 23:5; Psalms 132:10-11, compared with Acts 13:23, and John 7:42.

The son of Abraham - The descendant of Abraham. The promise was made to Abraham also. See Genesis 12:3; Genesis 21:12; compare Hebrews 11:13; Galatians 3:16. The Jews expected that the Messiah would be descended from him; and it was important, therefore, to trace the genealogy up to him also. Though Jesus was of humble birth, yet he was descended from most illustrious ancestors. Abraham, the father of the faithful - “the beauteous model of an Eastern prince,” and David, the sweet psalmist of Israel, the conqueror, the magnificent and victorious leader of the people of God, were both among his ancestors. From these two persons, the most eminent for piety, and the most renowned for their excellencies of all the people of antiquity, sacred or profane, the Lord Jesus was descended; and though his birth and life were humble, yet they who regard an illustrious descent as of value, may find here all that is to be admired in piety, purity, patriotism, splendor, dignity, and renown.

Calvin's Commentary on the Bible

As all are not agreed about these two genealogies, which are given by Matthew and Luke, we must first see whether both trace the genealogy of Christ from Joseph, or whether Matthew only traces it from Joseph, and Luke from Mary. Those who are of this latter opinion have a plausible ground for their distinction in the diversity of the names: and certainly, at first sight, nothing seems more improbable than that Matthew and Luke, who differ so widely from each other, give one and the same genealogy. For from David to Salathiel, and again from Zerubbabel till Joseph, the names are totally different.

Again, it is alleged, that it would have been idle to bestow so great pains on a thing of no use, in relating a second time the genealogy of Joseph, who after all was not the father of Christ. “Why this repetition,” say they, “which proves nothing that contributes much to the edification of faith? If nothing more be known than this, that Joseph was one of the descendants and family of David, the genealogy of Christ will still remain doubtful.” In their opinion, therefore, it would have been superfluous that two Evangelists should apply themselves to this subject. They excuse Matthew for laying down the ancestry of Joseph, on the ground, that he did it for the sake of many persons, who were still of opinion that he was the father of Christ. But it would have been foolish to hold out such an encouragement to a dangerous error: and what follows is at total variance with the supposition. For as soon as he comes to the close of the genealogy, Matthew points out that Christ was conceived in the womb of the virgin, not from the seed of Joseph, but by the secret power of the Spirit. If their argument were good, Matthew might be charged with folly or inadvertence, in laboring to no purpose to establish the genealogy of Joseph.

But we have not yet replied to their objection, that the ancestry of Joseph has nothing to do with Christ. The common and well-known reply is, that in the person of Joseph the genealogy of Mary also is included, because the law enjoined every man to marry from his own tribe. It is objected, on the other hand, that at almost no period had that law been observed: but the arguments on which that assertion rests are frivolous. They quote the instance of the eleven tribes binding themselves by an oath, that they would not give a wife to the Benjamites, (Judges 21:1.) If this matter, say they, had been settled by law, there would have been no need for a new enactment. I reply, this extraordinary occurrence is erroneously and ignorantly converted by them into a general rule: for if one tribe had been cut off, the body of the people must have been incomplete if some remedy had not been applied to a case of extreme necessity. We must not, therefore, look to this passage for ascertaining the common law.

Again, it is objected, that Mary, the mother of Christ, was Elisabeth’s cousin, though Luke has formerly stated that she was of the daughters of Aaron, (Luke 1:5.) The reply is easy. The daughters of the tribe of Judah, or of any other tribe, were at liberty to marry into the tribe of the priesthood: for they were not prevented by that reason, which is expressed in the law, that no woman should “remove her inheritance” to those who were of a different tribe from her own, (Numbers 36:6.) Thus, the wife of Jehoiada, the high priest, is declared by the sacred historian to have belonged to the royal family, —

“Jehoshabeath, the daughter of Jehoram,
the wife of Jehoiada the priest,”
(2 Chronicles 22:11.)

It was, therefore, nothing wonderful or uncommon, if the mother of Elisabeth were married to a priest. Should any one allege, that this does not enable us to decide, with perfect certainty, that Mary was of the same tribe with Joseph, because she was his wife, I grant that the bare narrative, as it stands, would not prove it without the aid of other circumstances.

But, in the first place, we must observe, that the Evangelists do not speak of events known in their own age. When the ancestry of Joseph had been carried up as far as David, every one could easily make out the ancestry of Mary. The Evangelists, trusting to what was generally understood in their own day, were, no doubt, less solicitous on that point: for, if any one entertained doubts, the research was neither difficult nor tedious. ⁽⁸⁵⁾ Besides, they took for granted, that Joseph, as a man of good character and behavior, had obeyed the injunction of the law in marrying a wife from his own tribe. That general rule would not, indeed, be sufficient to prove Mary’s royal descent; for she might have belonged to the tribe of Judah, and yet not have been a descendant of the family of David.

My opinion is this. The Evangelists had in their eye godly persons, who entered into no obstinate dispute, but in the person of Joseph acknowledged the descent of Mary; particularly since, as we have said, no doubt was entertained about it in that age. One matter, however, might appear incredible, that this very poor and despised couple belonged to the posterity of David, and to that royal seed, from which the Redeemer was to spring. If any one inquire whether or not the genealogy traced by Matthew and Luke proves clearly and beyond controversy that Mary was descended from the family of David, I own that it cannot be inferred with certainty; but as the relationship between Mary and Joseph was at that time well known, the Evangelists were more at ease on that subject. Meanwhile, it was the design of both Evangelists to remove the stumbling-block arising from the fact, that both Joseph and Mary were unknown, and despised, and poor, and gave not the slightest indication of royalty.

Again, the supposition that Luke passes by the descent of Joseph, and relates that of Mary, is easily refuted; for he expressly says, that Jesus was supposed to be the son of Joseph, etc. Certainly, neither the father nor the grandfather of Christ is mentioned, but the ancestry of Joseph himself is carefully explained. I am well aware of the manner in which they attempt to solve this difficulty. The word son, they allege, is put for son-in-law, and the interpretation they give to Joseph being called the son of Heli is, that he had married Heli’s daughter. But this does not agree with the order of nature, and is nowhere countenanced by any example in Scripture.

If Solomon is struck out of Mary’s genealogy, Christ will no longer be Christ; for all inquiry as to his descent is founded on that solemn promise,

“I will set up thy seed after thee; I will establish the throne of his kingdom for ever. I will be his father, and he shall be my son,”
(2 Samuel 7:12.)

“The Lord hath sworn in truth unto David; he will not turn from it; Of the fruit of thy body will I set upon thy throne,”
(Psalms 132:11.)

Solomon was, beyond controversy, the type of this eternal King who was promised to David; nor can the promise be applied to Christ, except in so far as its truth was shadowed out in Solomon, (1 Chronicles 28:5.) Now if the descent is not traced to him, how, or by what argument, shall he be proved to be “the son of David”? Whoever expunges Solomon from Christ’s genealogy does at the same time, obliterate and destroy those promises by which he must be acknowledged to be the son of David. In what way Luke, tracing the line of descent from Nathan, does not exclude Solomon, will afterwards be seen at the proper place.

Not to be too tedious, those two genealogies agree substantially with each other, but we must attend to four points of difference. The first is; Luke ascends by a retrograde order, from the last to the first, while Matthew begins with the source of the genealogy. The second is; Matthew does not carry his narrative beyond the holy and elect race of Abraham, ⁽⁸⁶⁾ while Luke proceeds as far as Adam. The third is; Matthew treats of his legal descent, and allows himself to make some omissions in the line of ancestors, choosing to assist the reader’s memory by arranging them under three fourteens; while Luke follows the natural descent with greater exactness. The fourth and last is; when they are speaking of the same persons, they sometimes give them different names.

It would be superfluous to say more about the first point of difference, for it presents no difficulty. The second is not without a very good reason: for, as God had chosen for himself the family of Abraham, from which the Redeemer of the world would be born, and as the promise of salvation had been, in some sort, shut up in that family till the coming of Christ, Matthew does not pass beyond the limits which God had prescribed. We must attend to what Paul says,

“that Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers,”
(Romans 15:8)

with which agrees that saying of Christ, “Salvation is of the Jews,” (John 4:22.) Matthew, therefore, presents him to our contemplation as belonging to that holy race, to which he had been expressly appointed. In Matthew’s catalogue we must look at the covenant of God, by which he adopted the seed of Abraham as his people, separating them, by a “middle wall of partition,” (Ephesians 2:14,) from the rest of the nations. Luke directed his view to a higher point; for though, from the time that God had made his covenant with Abraham, a Redeemer was promised, in a peculiar manner, to his seed, yet we know that, since the transgression of the first man, all needed a Redeemer, and he was accordingly appointed for the whole world. It was by a wonderful purpose of God, that Luke exhibited Christ to us as the son of Adam, while Matthew confined him within the single family of Abraham. For it would be of no advantage to us, that Christ was given by the Father as “the author of eternal salvations” (Hebrews 5:9,) unless he had been given indiscriminately to all. Besides, that saying of the Apostle would not be true, that “Jesus Christ is the same yesterday, and to-day, and for ever,” (Hebrews 13:8,) if his power and grace had not reached to all ages from the very creation of the world. Let us know; therefore, that to the whole human race there has been manifested and exhibited salvation through Christ; for not without reason is he called the son of Noah, and the son of Adam. But as we must seek him in the word of God, the Spirit wisely directs us, through another Evangelist, to the holy race of Abraham, to whose hands the treasure of eternal life, along with Christ, was committed for a time, (Romans 3:1.)

We come now to the third point of difference. Matthew and Luke unquestionably do not observe the same order; for immediately after David the one puts Solomon, and the other, Nathan; which makes it perfectly clear that they follow different lines. This sort of contradiction is reconciled by good and learned interpreters in the following manner. Matthew, departing from the natural lineage, which is followed by Luke, reckons up the legal genealogy. I call it the legal genealogy, because the right to the throne passed into the hands of Salathiel. Eusebius, in the first book of his Ecclesiastical History, adopting the opinion of Africanus, prefers applying the epithet legal to the genealogy which is traced by Luke. But it amounts to the same thing: for he means nothing more than this, that the kingdom, which had been established in the person of Solomon, passed in a lawful manner to Salathiel. But it is more correct and appropriate to say, that Matthew has exhibited the legal order: because, by naming Solomon immediately after David, he attends, not to the persons from whom in a regular line, according to the flesh, Christ derived his birth, but to the manner in which he was descended from Solomon and other kings, so as to be their lawful successor, in whose hand God would “stablish the throne of his kingdom for ever,” (2 Samuel 7:13.)

There is probability in the opinion that, at the death of Ahaziah, the lineal descent from Solomon was closed. As to the command given by David — for which some persons quote the authority of Jewish Commentators — that should the line from Solomon fail, the royal power would pass to the descendants of Nathan, I leave it undetermined; holding this only for certain, that the succession to the kingdom was not confused, but regulated by fixed degrees of kindred. Now, as the sacred history relates that, after the murder of Ahaziah, the throne was occupied, and all the seed-royal destroyed “by his mother Athaliah, (2 Kings 11:1,) it is more than probable that this woman, from an eager desire of power, had perpetrated those wicked and horrible murders that she might not be reduced to a private rank, and see the throne transferred to another. If there had been a son of Ahaziah still alive, the grandmother would willingly have been allowed to reign in peace, without envy or danger, under the mask of being his tutor. When she proceeds to such enormous crimes as to draw upon herself infamy and hatred, it is a proof of desperation arising from her being unable any longer to keep the royal authority in her house.

As to Joash being called “the son of Ahaziah,” (2 Chronicles 22:11,) the reason is, that he was the nearest relative, and was justly considered to be the true and direct heir of the crown. Not to mention that Athaliah (if we shall suppose her to be his grandmother) would gladly have availed herself of her relation to the child, will any person of ordinary understanding think it probable, that an actual son of the king could be so concealed by “Jehoiada the priest,” as not to excite the grandmother to more diligent search? If all is carefully weighed, there will be no hesitation in concluding, that the next heir of the crown belonged to a different line. And this is the meaning of Jehoiada’s words,

“ Behold, the king’s son shall reign, as the Lord hath said of the sons of David,”
(2 Chronicles 23:3.)

He considered it to be shameful and intolerable, that a woman, who was a stranger by blood, should violently seize the scepter, which God had commanded to remain in the family of David.

There is no absurdity in supposing, that Luke traces the descent of Christ from Nathan: for it is possible that the line of Solomon, so far as relates to the succession of the throne, may have been broken off. It may be objected, that Jesus cannot be acknowledged as the promised Messiah, if he be not a descendant of Solomon, who was an undoubted type of Christ But the answer is easy. Though he was not naturally descended from Solomon, yet he was reckoned his son by legal succession, because he was descended from kings.

The fourth point of difference is the great diversity of the names. Many look upon this as a great difficulty: for from David till Joseph, with the exception of Salathiel and Zerubbabel, none of the names are alike in the two Evangelists. The excuse commonly offered, that the diversity arose from its being very customary among the Jews to have two names, appears to many persons not quite satisfactory. But as we are now unacquainted with the method, which was followed by Matthew in drawing up and arranging the genealogy, there is no reason to wonder, if we are unable to determine how far both of them agree or differ as to individual names. It cannot be doubted that, after the Babylonish captivity, the same persons are mentioned under different names. In the case of Salathiel and Zerubbabel, the same names, I think, were purposely retained, on account of the change which had taken place in the nation: because the royal authority was then extinguished. Even while a feeble shadow of power remained, a striking change was visible, which warned believers, that they ought to expect another and more excellent kingdom than that of Solomon, which had flourished but for a short time.

It is also worthy of remark, that the additional number in Luke’s catalogue to that of Matthew is nothing strange; for the number of persons in the natural line of descent is usually greater than in the legal line. Besides, Matthew chose to divide the genealogy of Christ into three departments, and to make each department to contain fourteen persons. In this way, he felt himself at liberty to pass by some names, which Luke could not with propriety omit, not having restricted himself by that rule.

Thus have I discussed the genealogy of Christ, as far as it appeared to be generally useful. If any one is tickled ⁽⁸⁷⁾ by a keener curiosity, I remember Paul’s admonition, and prefer sobriety and modesty to trifling and useless disputes. It is a noted passage, in which he enjoins us to avoid excessive keenness in disputing about “genealogies, as unprofitable and vain,” (Titus 3:9.)

It now remains to inquire, lastly, why Matthew included the whole genealogy of Christ in three classes, and assigned to each class fourteen persons. Those who think that he did so, in order to aid the memory of his readers, state a part of the reason, but not the whole. It is true, indeed, that a catalogue, divided into three equal numbers, is more easily remembered. But it is also evident that this division is intended to point out a threefold condition of the nation, from the time when Christ was promised to Abraham, to “the fullness of the time” (Galatians 4:4) when he was “manifested in the flesh,” (1 Timothy 3:16.) Previous to the time of David, the tribe of Judah, though it occupied a higher rank than the other tribes, held no power. In David the royal authority burst upon the eyes of all with unexpected splendor, and remained till the time of Jeconiah. After that period, there still lingered in the tribe of Judah a portion of rank and government, which sustained the expectations of the godly till the coming of the Messiah.

1.The book of the generation Some commentators give themselves unnecessary trouble, in order to excuse Matthew for giving to his whole history this title, which applies only to the half of a single chapter. For this ἐπιγραφή, or title, does not extend to the whole book of Matthew: but the wordβίβλος , book, is put for catalogue: as if he had said, “Here follows the catalogue of the generation of Christ.” It is with reference to the promise, that Christ is called the son of David, the son of Abraham: for God had promised to Abraham that he would give him a seed, “in whom all the families of the earth should be blessed,” (Genesis 12:3.) David received a still clearer promise, that God would “stablish the throne of his kingdom for ever,” (2 Samuel 7:13;) that one of his posterity would be king “as long as the sun and moon endure,” (Psalms 72:5;) and that “his throne should be as the days of heaven,” (Psalms 89:29.) And so it became a customary way of speaking among the Jews to call Christ the son of David

(85) “Il, leur estoit aise de le monstrer comme au doigt, et sans long ropos.” — “It was easy for them to point it out, as with the finger, and without a long story.”

(86) “Matthieu, en sa description, ne passe point plus haut qu’Abraham, qui a este le pere du peuple sainct et esleu.” — “Matthew, in his description, does not pass higher than Abraham, who was the father of the holy and elect people.”

(87) “Si quem titillat major curiositas.” — “S’il y a quelqu’un chatouille de curiosite qui en demande d’avantage.” — “If any one is tickled by a curiosity, which asks for more of it.”

Smith's Bible Commentary

Let's get into the Gospel According To Matthew.

Matthew was a tax collector in Capernaum before he was called by Jesus Christ to be a disciple. He was also called Levi. And he opens his gospel by giving to us the genealogy of Jesus Christ back to Abraham, as he said in chapter one, verse one,

The book of the genealogy of Jesus Christ, the son of David, the son of Abraham ( Matthew 1:1 ).

Now the Lord had promised to Abraham, "through thy seed shall all of the nations of the earth be blessed"( Genesis 22:18 ). By that was understood that from Abraham's seed the Messiah would come, the one who would be a blessing to all of the nations of the earth. So anyone who would seek to lay claim as the Messiah, would first of all have to be able to prove that he was a descendant of Abraham because God had made that special promise to Abraham.

Later on God promised to David that He would build David's house and that his seed would sit upon the throne forever ( 2 Samuel 7:12 ). And from that promise, David understood that God was promising that the Messiah should come through his line, through his genealogy. And after David, there were many prophecies that referred to the Messiah as, "the branch out of the root of Jesse," and, of course, He is referred to as, "Sitting upon the throne of David." So it would be necessary for one who would seek to lay claim to being the Messiah to be able to prove that he is a descendent both of Abraham and also of David.

Now it is interesting to me that no longer do the Jews have any accurate genealogical records; so that there is not a Jew in the world today who can actually prove by the genealogical records that he is a descendent of David. They have lost all their books of generations, but no problem because the Messiah has already come. And Matthew points out here that He does fulfill both of the requirements, being a son of Abraham and a son of David, and so he seeks to trace Jesus back to David and to Abraham.

You say but wait a minute; is not this the genealogy of Joseph? And if Jesus was virgin-born, then why would it be necessary to trace Joseph's genealogy? And it is true when we get to verse sixteen, "And Jacob begat Joseph, the husband of Mary, of whom was born Jesus, who is called the Christ". Notice that it does not say that Joseph was the father of Jesus, but he was "the husband of Mary, of whom was born Jesus, who is called Christ".

Now you are familiar with the fact that in the New Testament we have another line of genealogy that traces the genealogy of Christ back to Adam. And as you read the genealogies in Matthew and in Luke, you'll find that there are differences in the genealogies. In Matthew's genealogy we are tracing the line of Jesus back to David through Solomon, but as you read Luke's genealogy you'll find that it traces the genealogy, actually not of Joseph but of Mary. She also goes back to David and to Abraham, but she comes through the son Nathan, of David. So that Mary also was of the tribe of Judah and a descendant of David, but not through Solomon and his line, but through David's other son Nathan and his line.

But in Matthew's gospel, Joseph is actually a descendant of David through the kingly line. And as you read the kings of Judah, you find that they are listed in the descendants of Joseph, and actually he was of the royal seed of David, and as such, an heir to the throne in Israel. However, there is a real problem to Joseph being king in Israel because his line goes back through the kings of Israel, which includes Joconiah, of whom the Lord cursed through Jeremiah the prophet, saying that "none of his seed would sit upon the throne of Israel forever" ( Jeremiah 22:30 ). So that kingly line that came through Solomon was disallowed from sitting on the throne because of Joconiah's sin there in Jeremiah 22:30 . So that Jesus, being the son of Mary, still has a claim to the throne of David, but not through Joconiah who was cursed as not being able to rule, or any of his descendants to rule upon the throne.

So if Jesus were the son of Joseph, He could not reign upon the throne of David because of that curse in Jeremiah 22 . But being the son of David through Nathan, and through a different line, He has the right to the throne, coming from Mary. And yet, as far as the Jewish nation would be concerned, they would recognize Joseph as the kingly line, and thus the eldest son of Joseph, considered to be the eldest son of Joseph, though He was born of the Holy Spirit, would then have a right to the throne. So the Lord put the two things together and it's quite fascinating the way it happened.

Now there are some interesting things, and I told you, you can skip the first seventeen verses because reading these names can become laborious to a person who is not familiar with the names, and you spend your whole time just trying to pronounce them and they become rather meaningless. But rarely were women named in the genealogical lines, but in tracing Joseph back, there are four women that are mentioned. And it is interesting to me the four women that are mentioned, because they were not, with the exception of one, really virtuous kind of women.

The first woman that is mentioned is Thamar. And in verse three,

And Judah begat Phares and Zara of Thamar ( Matthew 1:3 );

Now Judah had a son who married Thamar, but his son died before he had any children. So his brother did what was the accepted thing in that culture; he took her as his wife. But he also died before he had any children.

Now Judah had another son. And it was the obligation of the other son to marry her and to raise up a seed, a descendent. But Judah having had two sons die as a result, I don't know if it was a result of her cooking, but I mean he was suspicious anyhow, was not willing to let the third son marry her and he kept stalling her. He said, Oh, he is too young, he's too immature, and he kept on stalling her off until it became quite obvious to her that Judah had no intention of allowing his third son to marry her.

So she put on the attire of a prostitute and sat in the path. And when Judah came by he propositioned her, which she accepted. And she said, What will you give me? He said, I'll give you a goat out of my flock. She said, Well, you don't have it with you. He said, Well, I'll give you my ring as a guarantee and I'll send the goat back. And so he went in unto her. She had a veil on; he didn't recognize her and she became pregnant by Judah.

Now when word came out to Judah, Thamar, your daughter-in-law is pregnant, he said, put her to death. So she sent his ring. The next day the servant came back with the goat and the gal was gone. And so he said to the people around there, Where is the prostitute that was sitting here? They said, There's no prostitute here. So the fella came back to Judah and said, Hey, I couldn't find her; I've still got the goat. Judah said, Oh well, let it go. Well, when he found out Thamar was pregnant and ordered her to be put to death, then Thamar sent the ring and she said, The man who owns this ring is the one responsible for me being pregnant. And so Judah was trapped. But isn't it interesting that Thamar appears in the lineage of the royal seed of David, that God has chosen Thamar with these untoward circumstances?

The second is Rahab. Now when the children of Israel were ready to come into the land that God had promised them, the first city that they came to was Jericho. And they sent spies into Jericho to take a look at the defenses and all. And when the people of Jericho realized that there were spies within their city from the Israelites, they sought to find them to put them to death. But Rahab who was a prostitute, hid them under some sheaves on her roof. And then she let them down over the wall saying, Please, when you take the city, spare my family and myself. And so they said, You let this scarlet cord hang down, and when we take the city everyone that's in your house will be saved. So the city of Jericho was taken, but they respected Rahab who had sheltered the spies, and those that were within her house were not killed, they were spared ( Joshua 2:1-15 ).

Rahab then married Booz, what we know as Boaz; who was, of course, the one who married Ruth, the Moabitess. And Ruth is the third one that is mentioned. Now Rahab did not come from the line of Israel, but she was of Jericho, a Canaanitess, a prostitute, that the Lord also put in the line.

The next one mentioned is that of Ruth, who was a Moabitess, who were under an eternal curse of God. A Moabite could not come into the temple of the Lord to the tenth generation, or forever, as God had placed a curse on Moab. And yet by the grace of God, Ruth became the wife of Boaz; whose son was Obed, whose son was Jesse, whose son was King David. And so God brought Ruth the Moabitess into the line.

And then, the fourth woman that is mentioned is that one, and it doesn't name her, but we know who she is.

who was wife of Urias ( Matthew 1:6 );

So Bathsheba is the fourth woman that is brought into the record. And she is the one who had the illegitimate relationship with David, whose husband was subsequently put to death by a conspiracy of David, and then became David's wife. And from her was born Solomon, who became the king over Israel, and the line comes through Solomon.

So the Lord has put into the genealogy of the line of Joseph these four women, in order to display the grace of God, in order that any of us, through our failures, can still identify with God's plan of grace and love for men. None of us are excluded. God has already included in His program people who had made a mess out of their lives, people who had had great personal failures in their lives, people who had immoral stains in their lives and still God used them in His total plan. And thus, it encourages us who also have stains, who also have failures, that God can still use us in His plan. And so to me it's exciting to see the inclusion that God makes in this line coming to Christ.

Now Matthew divides the generations.

fourteen from Abraham to David, fourteen from David to the carrying away into Babylonian captivity, and fourteen from the Babylonian captivity unto the time of Christ ( Matthew 1:17 ).

However, it is quite obvious that Matthew has left out some of the names so that, it is in order that he might, to set them in couplets of seven, three couplets of seven, but deliberately leaving out some of the names. And some of the names that are left out, which are quite obvious, in verse eight, Ahaziah. If you go back in the record in Chronicles you'll find that Ahaziah, Joash, and Amaziah are left out.

Who were Ahaziah, Joash, and Amaziah? They were the sons of Athaliah, who was the daughter of Jezebel and Ahab; that wicked king and queen of the Northern Kingdom, whose sin actually sealed the fate of the Northern Kingdom. And Athaliah had sought to kill all the royal seed of David, but one of the children escaped and, of course, later became king. But the descendants of Athaliah are left out of this record and I am certain deliberately so by Matthew.

There are other omissions, but the purpose of Matthew was to set it up in fourteen generations, and surely it was deliberate. I cannot believe that Matthew just made a mistake, but it was a deliberate omission on Matthew's part in writing the genealogies, because he has the same records that we have of the Old Testament. And He knows good and well these other names fit in there but he deliberately omitted them. And if you want to make a study of the omissions and those persons omitted, I'm sure that you can find the reasons why Matthew chose to omit those names.

Now we get in verse sixteen,

And Jacob begat Joseph the husband of Mary, of whom was born Jesus, who is called Christ ( Matthew 1:16 ).

So this is the little transition verse. It's a necessary transition verse, because he is giving the genealogy to Abraham, to show that He comes from Abraham and from David. But yet, Jesus Christ was not born of Joseph, and he is going to explain that in just a moment.

Verse eighteen,

Now the birth of Jesus Christ happened like this: When as his mother Mary was espoused to Joseph, before they came together, [that is, before they had had physical intercourse,] she was found to be with child of the Holy Spirit ( Matthew 1:18 ).

Now Luke's gospel gives to us a little further enlightenment of how that the angel Gabriel came to Mary and informed her of the process when she said, "How can these things be, seeing I've not had relations with a man?" ( Luke 1:34 ) The angel told her the process by which the child would be born, and we'll study that when we get to the Gospel of Luke.

It is necessary that we understand that in that culture there were three relationships that a couple had: first of all, the engagement; secondly, the espousal; and thirdly, the betrothal.

Now the engagement could take place at any time in that child's life, because marriage was by arrangement. And if your parents had friends, and they had a little daughter born about the same time that their son was born, and they were close friends, they could say, well, let's have your daughter marry our son. And they would strike an arrangement whereby your daughter would marry my son. Now your daughter may be two years old and my son is three years old, and because we made this arrangement that would constitute engagement. And so the little girl two, and the little boy three would be engaged to be married. So you'd go to kindergarten and you'd say, who's your girlfriend, oh, I'm engaged to her. So the engagement could come very early in life because marriage was by the arrangement of the parents.

But when they had come to that point of maturity where they could then get married, and usually it was in the early teens, fifteen, sixteen, when a girl was married; they would go through a year of espousal, when they were really separated to each other as far as relationship is concerned. And it is more like what we call engagement today, where they accept the arrangement of the parents, they accept each other, and they set themselves apart for each other for a year of preparation and planning for the marriage.

After the year of espousal, now during the time of espousal you were considered, in a sense, as being married; that is, to break an espousal actually took a writ of divorcement. You were considered to be married, but it was a year in which you were dedicated to each other without physical relationship, the espousal period. And that could not be broken, except by divorce.

After the year's espousal, then there would be the betrothal, the marriage itself. And on the wedding night the father would take the signs of his daughter's virginity and keep them in case there was ever any question of her being a virgin. You see, if later on the fellow said, Well, she wasn't a virgin when I married her, and sought to divorce her, then the father could bring the tokens of her virginity, and this louse of a husband could be prosecuted for falsely accusing his wife. So it was something that the father kept for the protection of his daughter, the tokens of her virginity, on the wedding night after the betrothal and the whole wedding ceremony and all, he would keep these tokens of her virginity.

So there was first of all, the engagement; secondly, the espousal; thirdly, the betrothal. And so it was during this period that Joseph and Mary were espoused, they were committed to each other, without the physical relationship, that suddenly this very difficult problem developed when Mary became pregnant.

Now under the Jewish law, this constituted infidelity, adultery, because they were in the period of the espousal. And under Jewish law she could be stoned to death for her betrayal of Joseph. And so this is the problem that Joseph faced when Mary, who no doubt was an extremely beautiful person, not necessarily physically, but spiritually. A young girl who was so pure, so righteous, that God chose her above all others to be the vessel through which His Son should be brought forth into the earth. Gave her such a high honor that from that time on, all people would call her "blessed". And so we refer to "the blessed mother of Jesus."

And the depth of her spirituality is reflected in the gospel of Luke when she met her cousin Elizabeth. And as they shared their experiences with the Lord and their two sons, John was in Elizabeth's womb, and Jesus was in Mary's womb. As they began to share the experiences of their pregnancies and all, and those miracles surrounding them, that Mary burst forth into the glorious Magnificat recorded in Luke's gospel, "My soul doth magnify the Lord, and my spirit doth rejoice. For he hath regarded the low estate of his maiden" ( Luke 1:46 ). And she goes on, in this glorious outburst of praise unto God, which expresses really a depth of relationship that Mary had had with the Lord, beautiful in spirit, chosen by God for this high honor.

But Joseph was in a turmoil. He loved her. He didn't know what to do about it. He really could not in his mind stand the thought of publicly disgracing her by declaring that he was not responsible for the child. And to see her stoned by the angry mobs he could not bring himself to do that and so he was thinking, Well, maybe I can just ship her off someplace, put her away privately and she at least can be spared. And Joseph while he was going over these things in his heart and in his mind, notice that it says,

Joseph, being a just man ( Matthew 1:19 ),

Many times Joseph is pictured as sort of an oaf, but he was a man in contact with God also and the Lord spoke to him. Evidently Joseph died rather early in the life of Jesus. Because after their return from Egypt, the only reference Isa 6:42 ,"Is not this Jesus, the son of Joseph, the carpenter?" And no doubt he was there in Nazareth for a time, but by the time Jesus began His public ministry, Joseph has already departed the scene.

Then Joseph her husband, being a just man, and not willing to make her a public example, was minded to put her away privately. But while he thought on these things, behold, the angel of the Lord appeared unto him in a dream, saying, Joseph, thou son of David ( Matthew 1:19-20 ),

We have already seen that he is a descendant of David.

Fear not to take unto thee Mary thy wife ( Matthew 1:20 ):

Because of their espousal she was considered his wife, though they had not yet been betrothed.

for that which is conceived in her is of the Holy Ghost. And she shall bring forth a son, and thou shalt call his name Yehshua JESUS: for he shall save his people from their sins ( Matthew 1:20-21 ).

That is the interpretation of Yehshua. It means Yahweh is salvation. It is the Hebrew word for what we call Joshua, which is Yehshua and it is Jehovah, or Yahweh, is salvation. Thus, call His name Joshua, because He will save His people from their sins. So his name implies His mission that of the Savior.

Now all this was done, in order that it might be fulfilled which was spoken of the Lord by the prophet, saying ( Matthew 1:22 ),

Notice that Matthew accepts that the words of the prophets were actually inspired by God. One thing the New Testament recognizes all the way through and that is the divine inspiration of Scriptures. As we read, "All scripture is given by inspiration of God" ( 2 Timothy 3:16 ).

Peter in referring to the writings of David said, "And David by the mouth of the Holy Spirit spake saying" ( Acts 1:16 ). The New Testament teaches and recognizes that God was behind the writing of the Scriptures, that God is actually the divine author of the Word. So here again is another confirmation that it might be fulfilled, that which was spoken of the Lord by the prophet. As Paul the Apostle said, "That which I have received from the Lord I also delivered unto you." The prophet Isaiah declared in Chapter seven, "Behold, a virgin shall be with child, and shall bring forth a son, and shall call his name Immanuel" ( Isaiah 7:14 ), which being interpreted is, "God with us."

Now as we were talking about modern translations and all, and my difficulty with the modern translations, which seek to do away with the deity of Jesus Christ, this is one of those areas where I distrust and despise the Revised Version of the Bible. For when you go back to this prophecy in Isaiah where Isaiah prophesies, "The Lord said to the king Jehosaphat, Ask a sign and I will give it to you." And Jehosaphat said, "I will not ask a sign." And the prophet said, "Therefore the Lord himself will give you a sign; Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel" ( Isaiah 7:14 ), which being interpreted is God with us. There, the Lord was promising that the Messiah would be born of a virgin.

However, there is a scholar recognized by those biblical authorities, those men at least who establish themselves as such, who are much like the Pharisees, who established themselves as the biblical authorities that no one could understand or interpret Scriptures except for the Scribes and the Pharisees. And Jesus had much to say about them. We have our modern day Scribes and Pharisees, who sit in their little intellectual circles, looking down upon all of us poor ignorant folk. One of their scholars, Jansenius, who has written this dictionary and so forth, translated that Hebrew word, "alma," as "young maiden." And so these translators, of course, wanting to water things down, pick up Jansenius' "young maiden". They translate this, "Behold the Lord will give you a sign, a young maiden will conceive and bear a son, and shall call His name Immanuel."

First of all, tell me what kind of a sign is it when a young girl gets pregnant. That's no sign; that happens all the time. There is nothing unusual or unique about that. It was obvious that the Holy Spirit intended the translation to be "virgin," and every other use of "alma" in the Old Testament is referring to a "virgin." But you know this scholar's reason for translating it "young maiden," instead of "virgin", now this is scholarship. He declared, "I do not believe in miracles, and for a young virgin to have a child would be a miracle, thus I reject it." And thus he translated it, "young maiden" instead of a "virgin." That's the kind of scholarship that I have absolutely no respect for, because it has already taken a presupposition that God doesn't really exist. That God isn't able to transcend the natural laws that He has established in the Universe. I thoroughly, totally reject such stupidity, and I don't have to accept it, thank God.

Now some two hundred years before Jesus was born, there were seventy scholars who felt that the people should have Scriptures in a language they could understand, because the Hebrew language was pretty much lost during the Babylonian captivity. And after they had returned from Babylon, the majority of the people did not speak Hebrew. It was a language then that was only for the biblical scholars in those days. The people had to depend upon the scholars to teach them the Scriptures, because they did not have them in their own language any longer.

And because of Alexander the Great's influence and the Grecian influence through that territory when Alexander the Great conquered, these men decided to translate the Hebrew Bible, Old Testament, into Greek, in order that the people might be able to read their own Scriptures. Because there were seventy scholars who gave themselves to this task of translation, they called the translation the Septuagint, for the seventy scholars. Thus, when you read of the Septuagint, it is a Greek translation made approximately two hundred years before the birth of Christ, in order that the people might have their Scriptures again in a language that they could read and understand for themselves.

So it is interesting that when these Greek scholars, two hundred years before Mary had this experience of bearing the child Jesus as a virgin, that these Greek and Hebrew scholars, understanding the prophecy of Isaiah when translating that Hebrew word "alma" into Greek, used then a Greek word that is only used of "a virgin". And of course, Matthew copies here in his Greek their translation from the Septuagint. And inasmuch as the New Testament is recognizing that the Old Testament is inspired of the Lord, and Isaiah, when he said this, was inspired of the Lord and it translates it "virgin"; it's really tampering with the Scriptures and blasphemous for man to take upon himself to translate that passage in Isaiah "a young maiden" by translating the passage, "a young maiden will conceive."

That's just one of my cases, of which I have hundreds, against the modern translations. That's why I am so glad that the Lord has finally provided us a new translation which sticks to the Majority Text and to the fundamental truths that God has declared. So that is just a little aside, but it is something that I am rejoicing in.

Then Joseph when he awoke from his sleep did as the angel of the Lord had bidden him, and took Mary as his wife: And he did not know her until she had brought forth her firstborn son: and he called his name [Yehshua] ( Matthew 1:24-25 ).

The dogma that was developed in the Catholic Church of the perpetual virginity of Mary, is sheer poppycock. It is the invention of man who have sought to elevate Mary to the status of deity. The obvious is here, "And did not know her until," but obviously afterwards he did have the normal husband-wife relationships with Mary, or else the other sons that were born of Mary and the daughters were also virgin-born, and that throws the whole story in disarray. For Mark's gospel names the brothers of Jesus: James, Joses, Simon, and his sisters. So to declare perpetual virginity of Mary is not a scriptural truth. It is a dogma developed by the church without scriptural foundation, as is so much dogma. Beware of dogma. Jesus said, Beware of the dogs. "

Contending for the Faith

THE ANCESTRY OF THE KING

The book of the generation of Jesus, the son of David, the son of Abraham.

The book of the generation: This phrase has several possible meanings. Some see it as a reference only to Matthew 1:1-17, some to chapters one and two, while others to the entirety of Matthew’s gospel. Historical evidence, however, indicates that biblos geneseos was a common Jewish expression for the account of a man’s pedigree, descent, or genealogy (see Genesis 5:1). McGarvey observes this would be inadequate as the title for the entire narrative and, therefore, relates to the genealogy (15). The change in context at verse eighteen seems to corroborate the view that Matthew’s word choice has reference only to the first seventeen verses.

Jesus: "Jesus" is a common name in first century households and is the equivalent to the Hebrew name "Joshua" (Luke 3:29; Acts 13:6; Colossians 4:11; Hebrews 4:8). Jesus is the Latin form of the Greek Iesous, which in turn is the Hellenized form of the Hebrew Jeshua. This personal and private name of our Lord means, "Jehovah is Salvation." Mary and Joseph do not arrive at this name by chance but by command of the heavenly messenger (1:21).

Jesus: "Jesus" (Christos) is from the Greek verb meaning to anoint (chrio) and is equivalent to the Hebrew term, Messiah. It is the Savior’s official title and shows He is the anointed one. In the Old Testament, priests, kings, and prophets receive anointing to signify their office (1 Samuel 10:1; Exodus 28:41). Jesus is anointed by the Holy Spirit (Luke 4:18) and fills the role of Prophet, High Priest, and King. As Prophet, Jesus is God’s Messenger (Hebrews 1:1). As priest, He is our Mediator and makes intercession for us (Hebrews 7:22-27). As king He is the Monarch who rules our lives (Matthew 28:10; Acts 2:36).

the son of David, the son of Abraham: Jesus is the descendant of both David and Abraham. These two sages figure heavily in God’s Old Testament plan. The seed promise is given to Abraham (Genesis 12:1-3; Galatians 3:16) and later God promises David the Messiah will sit on his throne (Psalms 110:1; Acts 2:29-36). Matthew’s Jewish audience, no doubt, finds these references persuasive. In the genealogy that follows, Matthew uses these two names as break points in the three groups of fourteen names that comprise the list (Matthew 1:17). For the Jew, there is no ancestor greater than Abraham. Likewise, no king is greater than David. Jesus descends from, yet transcends, both (John 8:58).

Dr. Constable's Expository Notes

This verse is obviously a title, but is it a title of the whole Gospel, a title for the prologue (chs. 1-2), or a title for the genealogy that follows (Matthew 1:1-17)? Probably it refers to the genealogy. There is no other ancient Near Eastern book-length document extant that uses the expression biblos geneseos (book or record of the generation) as its title. [Note: Carson, "Matthew," p. 61.] While the noun genesis (birth) occurs again in Matthew 1:18, there it introduces the birth narrative of Jesus. In the Septuagint the same phrase, biblos geneseos, occurs in Genesis 2:4; Genesis 5:1 where in each case a narrative follows it, as here. Genealogies are quite common in the Old Testament, of course, and the presence of one here introduces a Jewish flavor to Matthew’s Gospel immediately.

"Each use of the formula [in the Bible] introduces a new stage in the development of God’s purpose in the propagation of the Seed through which He planned to effect redemption." [Note: Merrill C. Tenney, The Genius of the Gospels, p. 52.]

The last Old Testament messianic use of this phrase is in Ruth 4:18, where the genealogy ends with David. Matthew reviewed David’s genealogy and extended it to Jesus.

"The plan which God inaugurated in the creation of man is to be completed by the Man, Christ Jesus." [Note: Toussaint, p. 36.]

This is the genealogy of Jesus Christ. The name Jesus is the Greek form of the Hebrew name Joshua, and it means "Yahweh is salvation" (yehoshua, the long form) or "Yahweh saves" (Yeshua, the short form). The two major Joshuas in the Old Testament both anticipated Jesus Christ by providing salvation (cf. Hebrews 3-4; Zechariah 6:11-13).

"Jesus" occurs no fewer than 150 times in Matthew, but human characters never use it when addressing Jesus Himself in this book. Matthew evidently reserved the use of this name for himself to establish the closest possible association between himself as the narrator and Jesus so his point of view might coincide with that of Jesus. [Note: Kingsbury, pp. 45-46.]

The name Christ is the rough equivalent of the Hebrew "Messiah" or "Anointed One." In the Old Testament it refers generally to people anointed for a special purpose including priests, kings, the patriarchs (metaphorically), and even the pagan king Cyrus. It came to have particular reference to the King whom God would provide from David’s line who would rule over Israel and the nations eventually (cf. 2 Samuel 7:12-16; Psalms 2:2; Psalms 105:15; et al.). The early Christians believed that Jesus of Nazareth was the Christ of the Old Testament. Because they used both names together, "Christ" became a virtual name for Jesus, a titulary (title turned name). Paul, for example, used it this way frequently in his writings.

Matthew introduced Jesus Christ as the descendant of David and Abraham. Why did he select these two ancestors for special mention, and why did he name David before Abraham?

Abraham and David are important because God gave each of them a covenant. God vowed that He would unconditionally provide seed, land, and blessing to Abraham and his descendants (Genesis 12:1-3; Genesis 12:7; Genesis 15; et al.). Abraham would not only receive blessing from God, but he would also be a source of blessing to the whole world. God’s covenant with David guaranteed that his descendants would rule over the kingdom of Israel forever. The house or dynasty of David would always have the right to rule, symbolized by the throne (2 Samuel 7:12-16). Thus Matthew’s reference to these two men should remind the reader of God’s promises regarding a King who would rule over Israel and the universal blessing that He would bring (cf. Isaiah 11:1). [Note: See J. Dwight Pentecost, "The Biblical Covenants and the Birth Narratives," in Walvoord: A Tribute, p. 262.]

"What is emphasized is the fact that the Messiah has His historical roots in Abraham and that He has come as a Davidic king in response to the promises to the patriarchs." [Note: Eugene H. Merrill, "The Book of Ruth: Narration and Shared Themes," Bibliotheca Sacra 142:566 (April-June 1985):137.]

"He is the Son of Abraham both because it is in him that the entire history of Israel, which had its beginning in Abraham, attains its goal (Matthew 1:17) and because he is the one through whom God will extend to the nations his blessing of salvation (Matthew 8:11; Matthew 28:18-20). . . .

"Just as the title ’Son of Abraham’ characterizes Jesus as the one in whom the Gentiles will find blessing, so the title ’Son of David’ characterizes Jesus as the One in whom Israel will find blessing." [Note: Kingsbury, pp. 47-48.]

The non-chronological order of David and then Abraham indicates that Matthew had more in mind than a simple chronological list of Jesus’ ancestors. As the Gospel unfolds, it becomes clear that the Jews needed to accept Jesus as the promised Son of David before He would bring the blessings promised to Abraham (cf. Matthew 9:27; Matthew 12:23; Matthew 15:22; Matthew 20:30-31; Matthew 21:9; Matthew 21:15; Matthew 22:42; Matthew 22:45). Jesus presented Himself to the Jews first. When they rejected Him, He turned to the Gentiles. Yet He explained that their rejection was only temporary. When He returns, the Jews will acknowledge Him as their Messiah, and then He will rule on the earth and bless all humankind (cf. Zechariah 12:10-14; Zechariah 14:4; Zechariah 14:9-11; Romans 11:26).

"Christ came with all the reality of the kingdom promised to David’s Son. But if He were refused as the Son of David, still, as the Son of Abraham, there was blessing not merely for the Jew, but for the Gentile. He is indeed the Messiah; but if Israel will not have Him, God will during their unbelief bring the nations to taste of His mercy." [Note: William Kelly, Lectures on the Gospel of Matthew, p. 14.]

"By this brief superscription Matthew discloses the theme of his book. Jesus is the One who shall consummate God’s program." [Note: Toussaint, p. 37.]

"First He is Sovereign, then Savior [in Matthew]." [Note: S. Lewis Johnson Jr., "The Argument of Matthew," Bibliotheca Sacra 112:446 (April-June 1955):143.]

"This introduction clearly demonstrates that Matthew’s purpose in writing the gospel is to provide adequate proof for the investigator that the claims of Christ to be King and Saviour are justified. For this reason, the gospel of Matthew was considered by the early church one of the most important books of the New Testament and was given more prominence than the other three gospels." [Note: Walvoord, p. 17.]

The Old Testament prophets predicted that the Messiah would be born of a woman (Genesis 3:15), of the seed of Abraham (Genesis 22:18), through the tribe of Judah (Genesis 49:10), and of the family of David (2 Samuel 7:12-13). Jesus qualified in every respect.

Dr. Constable's Expository Notes

A. The King’s genealogy 1:1-17 (cf. Luke 3:23-38)

Matthew began his Gospel with a record of Jesus’ genealogy because the Christians claimed that Jesus was the Messiah promised in the Old Testament. To qualify as such He had to be a Jew from the royal line of David (Isaiah 9:6-7). Matthew’s genealogy proves that Jesus descended not only from Abraham, the father of the Israelite nation, but also from David, the founder of Israel’s royal dynasty.

Barclay's Daily Study Bible

Chapter 1

THE LINEAGE OF THE KING ( Matthew 1:1-17 )

1:1-17 This is the record of the lineage of Jesus Christ, the son of David, the son of Abraham.

It might seem to a modern reader that Matthew chose an extraordinary way in which to begin his gospel; and it might seem daunting to present right at the beginning a long list of names to wade through. But to a Jew this was the most natural, and the most interesting, and indeed the most essential way to begin the story of any man's life.

The Jews were exceedingly interested in genealogies. Matthew calls this the book of the generation (biblos - G976; geneseos - G1078) of Jesus Christ. That to the Jews was a common phrase; and it means the record of a man's lineage, with a few explanatory sentences, where such comment was necessary. In the Old Testament we frequently find lists of the generations of famous men ( Genesis 5:1; Genesis 10:1; Genesis 11:10; Genesis 11:27). When Josephus, the great Jewish historian, wrote his own autobiography, he began it with his own pedigree, which, he tells us, he found in the public records.

The reason for this interest in pedigrees was that the Jews set the greatest possible store on purity of lineage. If in any man there was the slightest admixture of foreign blood, he lost his right to be called a Jew, and a member of the people of God. A priest, for instance, was bound to produce an unbroken record of his pedigree stretching back to Aaron; and, if he married, the woman he married must produce her pedigree for at least five generations back. When Ezra was reorganizing the worship of God, after the people returned from exile, and was setting the priesthood to function again, the children of Habaiah, the children of Koz, and the children of Barzillai were debarred from office, and were labelled as polluted because "These sought their registration among those enrolled in the genealogies, but they were not found there" ( Ezra 2:62).

These genealogical records were actually kept by the Sanhedrin. Herod the Great was always despised by the pure-blooded Jews because he was half an Edomite; and we can see the importance that even Herod attached to these genealogies from the fact that he had the official registers destroyed, so that no one could prove a purer pedigree than his own. This may seem to us an uninteresting passage, but to the Jew it would be a most impressive matter that the pedigree of Jesus could be traced back to Abraham.

It is further to be noted that this pedigree is most carefully arranged. It is arranged in three groups of fourteen people each. It is in fact what is technically known as a mnemonic, that is to say a thing so arranged that it is easy to memorize. It is always to be remembered that the gospels were written hundreds of years before there was any such thing as a printed book. Very few people would be able to own actual copies of them; and so, if they wished to possess them, they would be compelled to memorize them. This pedigree, therefore, is arranged in such a way that it is easy to memorize. It is meant to prove that Jesus was the son of David, and is so arranged as to make it easy for people to carry it in their memories.

THE THREE STAGES ( Matthew 1:1-17 continued)

There is something symbolic of the whole of human life in the way in which this pedigree is arranged. It is arranged in three sections, and the three sections are based on three great stages in Jewish history.

The first section takes the history down to David. David was the man who welded Israel into a nation, and made the Jews a power in the world. The first section takes the story down to the rise of Israel's greatest king.

The second section takes the story down to the exile to Babylon. It is the section which tells of the nation's shame, and tragedy, and disaster.

The third section takes the story down to Jesus Christ. Jesus Christ was the person who liberated men from their slavery, who rescued them from their disaster, and in whom the tragedy was turned into triumph.

These three sections stand for three stages in the spiritual history of mankind.

(i) Man was born for greatness. "God created man in His own image, in the image of God He created him" ( Genesis 1:27). God said: "Let us make man in our image, after our likeness" ( Genesis 1:26). Man was created in the image of God. God's dream for man was a dream of greatness. Man was designed for fellowship with God. He was created that he might be nothing less than kin to God. As Cicero, the Roman thinker, saw it, "The only difference between man and God is in point of time." Man was essentially man born to be king.

(ii) Man lost his greatness. Instead of being the servant of God, man became the slave of sin. As G. K. Chesterton said, 6. whatever else is true of man, man is not what he was meant to be." He used his free-will to defy and to disobey God, rather than to enter into friendship and fellowship with him. Left to himself man had frustrated the design and plan of God in His creation.

(iii) Man can regain his greatness. Even then God did not abandon man to himself and to his own devices. God did not allow man to be destroyed by his own folly. The end of the story was not left to be tragedy. Into this world God sent his Son, Jesus Christ, that he might rescue man from the morass of sin in which he had lost himself, and liberate him from the chains of sin with which he had bound himself so that through him man might regain the fellowship with God which he had lost.

In his genealogy Matthew shows us the royalty of kingship gained; the tragedy of freedom lost; the glory of liberty restored. And that, in the mercy of God, is the story of mankind, and of each individual man.

THE REALIZATION OF MEN'S DREAMS ( Matthew 1:1-17 continued)

This passage stresses two special things about Jesus.

(i) It stresses the fact that he was the son of David. It was, indeed, mainly to prove this that the genealogy was composed. The New Testament stresses this again and again.

Peter states it in the first recorded sermon of the Christian Church ( Acts 2:29-36). Paul speaks of Jesus Christ descended from David according to the flesh ( Romans 1:3). The writer of the Pastoral Epistles urges men to remember that Jesus Christ, descended from David, was raised from the dead ( 2 Timothy 2:8). The writer of the Revelation hears the Risen Christ say: "I am the root and the offspring of David" ( Revelation 22:16).

Repeatedly Jesus is so addressed in the gospel story. After the healing of the blind and dumb man, the people exclaim, "Can this be the son of David?" ( Matthew 12:23). The woman of Tyre and Sidon, who wished for Jesus' help for her daughter, calls him: "Son of David" ( Matthew 15:22). The blind men cry out to Jesus as son of David ( Matthew 20:30-31). It is as son of David that the crowds greet Jesus when he enters Jerusalem for the last time ( Matthew 21:9; Matthew 21:15).

There is something of great significance here. It is clear that it was the crowd, the common people, the ordinary folk, who addressed Jesus as son of David. The Jews were a waiting people. They never forgot, and never could forget, that they were the chosen people of God. Although their history was one long series of disasters, although at this very time they were a subject people, they never forgot their destiny. And it was the dream of the common people that into this world would come a descendant of David who would lead them to the glory which they believed to be theirs by right.

That is to say, Jesus is the answer to the dreams of men. It is true that so often men do not see it so. They see the answer to their dreams in power, in wealth, in material plenty, and in the realization of the ambitions which they cherish. But if ever men's dreams of peace and loveliness, and greatness and satisfaction, are to be realized, they can find their realization only in Jesus Christ.

Jesus Christ and the life he offers is the answer to the dreams of men. In the old Joseph story there is a text which goes far beyond the story itself. When Joseph was in prison, Pharaoh's chief butler and chief baker were prisoners along with him. They had their dreams, and their dreams troubled them, and their bewildered cry is, "We have had dreams, and there is no one to interpret them" ( Genesis 40:8). Because man is man, because he is a child of eternity, man is always haunted by his dream; and the only way to the realization of it lies in Jesus Christ.

(ii) This passage also stresses that Jesus was the fulfillment of prophecy. In him the message of the prophets came true. We tend nowadays to make very little of prophecy. We are not really interested, for the most part, in searching for sayings in the Old Testament which are fulfilled in the New Testament. But prophecy does contain this great and eternal truth, that in this universe there is purpose and design and that God is meaning and willing certain things to happen.

J. H. Withers quotes a saying from Gerald Healy's play, The Black Stranger. The scene is in Ireland, in the terrible days of famine in the mid-nineteenth century. For want of something better to do, and for lack of some other solution, the government had set men to digging roads to no purpose and to no destination. Michael finds out about this and comes home one day, and says in poignant wonder to his father, "They're makin' roads that lead to nowhere."

If we believe in prophecy that is what we can never say. History can never be a road that leads to nowhere. We may not use prophecy in the same way as our fathers did, but at the back of the fact of prophecy lies the eternal fact that life and the world are not on the way to nowhere, but on the way to the goal of God.

NOT THE RIGHTEOUS, BUT SINNERS ( Matthew 1:1-17 continued)

By far the most amazing thing about this pedigree is the names of the women who appear in it.

It is not normal to find the names of women in Jewish pedigrees at all. The woman had no legal rights; she was regarded, not as a person, but as a thing. She was merely the possession of her father or of her husband, and in his disposal to do with as he liked. In the regular form of morning prayer the Jew thanked God that he had not made him a Gentile, a slave, or a woman. The very existence of these names in any pedigree at all is a most surprising and extraordinary phenomenon.

But when we look at who these women were, and at what they did, the matter becomes even more amazing. Rachab, or as the Old Testament calls her, Rahab, was a harlot of Jericho ( Joshua 2:1-7). Ruth was not even a Jewess; she was a Moabitess ( Ruth 1:4), and does not the law itself lay it down, "No Ammonite or Moabite shall enter the assembly of the Lord; even to the tenth generation none belonging to them shall enter the assembly of the Lord for ever" ( Deuteronomy 23:3)? Ruth belonged to an alien and a hated people. Tamar was a deliberate seducer and an adulteress ( Genesis 38:1-30). Bathsheba, the mother of Solomon, was the woman whom David seduced from Uriah, her husband, with an unforgivable cruelty ( 2 Samuel 11:1-27; 2 Samuel 12:1-31). If Matthew had ransacked the pages of the Old Testament for improbable candidates he could not have discovered four more incredible ancestors for Jesus Christ. But, surely, there is something very lovely in this. Here, at the very beginning, Matthew shows us in symbol the essence of the gospel of God in Jesus Christ, for here he shows us the barriers going down.

(i) The barrier between Jew and Gentile is down. Rahab, the woman of Jericho, and Ruth, the woman of Moab, find their place within the pedigree of Jesus Christ. Already the great truth is there that in Christ there is neither Jew nor Greek. Here, at the very beginning, there is the universalism of the gospel and of the love of God.

(ii) The barriers between male and female are down. In no ordinary pedigree would the name of any woman be found; but such names are found in Jesus' pedigree. The old contempt is gone; and men and women stand equally dear to God, and equally important to his purposes.

(iii) The barrier between saint and sinner is down. Somehow God can use for his purposes, and fit into his scheme of things, those who have sinned greatly. "I came" said Jesus, "not to call the righteous, but sinners" ( Matthew 9:13).

Here at the very beginning of the gospel we are given a hint of the all-embracing width of the love of God. God can find his servants amongst those from whom the respectable orthodox would shudder away in horror.

THE SAVIOUR'S ENTRY INTO THE WORLD ( Matthew 1:18-25 )

1:18-25 The birth of Jesus Christ happened in this way. Mary, His mother, was betrothed to Joseph, and, before they became man and wife, it was discovered that she was carrying a child in her womb through the action of the Holy Spirit. Although Joseph, her husband, was a man who kept the law, he did not wish publicly to humiliate her, so he wished to divorce her secretly. When he was planning this, behold, an angel of the Lord came to him in a dream. "Joseph, son of David" said the angel, "do not hesitate to take Mary as your wife; for that which has been begotten within her has come from the Holy Spirit. She will bear a son, and you must call his name Jesus, for it is he who will save his people from their sins. All this has happened that there might be fulfilled that which was spoken by the Lord through the prophet, 'Behold, the maiden will conceive and bear a son, and you must call his name Emmanuel, which is translated: God with us'." So Joseph woke from his sleep, and did as the angel of the Lord had commanded him; and he accepted his wife: and he did not know her until she had borne a son; and he called his name Jesus.

To our western ways of thinking the relationships in this passage are very bewildering. First, Joseph is said to be betrothed to Mary; then he is said to be planning quietly to divorce her; and then she is called his wife. But the relationships represent normal Jewish marriage procedure, in which there were three steps.

(i) There was the engagement. The engagement was often made when the couple were only children. It was usually made through the parents, or through a professional match-maker. And it was often made without the couple involved ever having seen each other. Marriage was held to be far too serious a step to be left to the dictates of the human heart.

(ii) There was the betrothal. The betrothal was what we might call the ratification of the engagement into which the couple had previously entered. At this point the engagement, entered into by the parents or the match-maker, could be broken if the girl was unwilling to go on with it. But once the betrothal was entered into, it was absolutely binding. It lasted for one year. During that year the couple were known as man and wife, although they had not the rights of man and wife. It could not be terminated in any other way than by divorce. In the Jewish law we frequently find what is to us a curious phrase. A girl whose fiance had died during the year of betrothal is called "a virgin who is a widow". It was at this stage that Joseph and Mary were. They were betrothed, and if Joseph wished to end the betrothal, he could do so in no other way than by divorce; and in that year of betrothal Mary was legally known as his wife.

(iii) The third stage was the marriage proper, which took place at the end of the year of betrothal.

If we remember the normal Jewish wedding customs, then the relationships in this passage are perfectly usual and perfectly clear.

So at this stage it was told to Joseph that Mary was to bear a child, that that child had been begotten by the Holy Spirit, and that he must call the child by the name Jesus. Jesus is the Greek form of the Jewish name Joshua, and Joshua means Jehovah is salvation. Long ago the Psalmist had heard God say, "He will redeem Israel from all his iniquities'" ( Psalms 130:8). And Joseph was told that the child to be born would grow into the Saviour who would save God's people from their sins. Jesus was not so much The Man born to be King as The Man born to be Saviour. He came to this world, not for his own sake, but for men and for our salvation.

BORN OF THE HOLY SPIRIT ( Matthew 1:18-25 continued)

This passage tells us how Jesus was born by the action of the Holy Spirit. It tells us of what we call the Virgin Birth. This is a doctrine which presents us with many difficulties; and our Church does not compel us to accept it in the literal and the physical sense. This is one of the doctrines on which the Church says that we have full liberty to come to our own conclusion. At the moment we are concerned only to find out what this means for us.

If we come to this passage with fresh eyes, and read it as if we were reading it for the first time, we will find that what it stresses is not so much that Jesus was born of a woman who was a virgin, as that the birth of Jesus is the work of the Holy Spirit. "Mary was found to be with child of the Holy Spirit." "That which is conceived in her is of the Holy Spirit." It is as if these sentences were underlined, and printed large. That is what Matthew wishes to say to us in this passage. What then does it mean to say that in the birth of Jesus the Holy Spirit of God was specially operative? Let us leave aside all the doubtful and debatable things, and concentrate on that great truth, as Matthew would wish us to do.

In Jewish thought the Holy Spirit had certain very definite functions. We cannot bring to this passage the Christian idea of the Holy Spirit in all its fullness, because Joseph would know nothing about that. We must interpret it in the light of the Jewish idea of the Holy Spirit, for it is that idea that Joseph would inevitably bring to this message, for that was all he knew.

(i) According to the Jewish idea, the Holy Spirit was the person who brought God's truth to men. It was the Holy Spirit who taught the prophets what to say; it was the Holy Spirit who taught men of God what to do; it was the Holy Spirit who, throughout the ages and the generations, brought God's truth to men. So then, Jesus is the one person who brings God's truth to men.

Let us put it in another way. Jesus is the one person who can tell us what God is like, add what God means us to be. In him alone we see what God is and what man ought to be. Before Jesus came men had only vague and shadowy, and often quite wrong, ideas about God; they could only at best guess and grope; but Jesus could say, "He who has seen me has seen the Father" ( John 14:9). In Jesus we see the love, the compassion, the mercy, the seeking heart, the purity of God as nowhere else in all this world. With the coming of Jesus the time of guessing is gone, and the time of certainty is come. Before Jesus came men did not really know what goodness was. In Jesus alone we see true manhood, true goodness, true obedience to the will of God. Jesus came to tell us the truth about God and the truth about ourselves.

(ii) The Jews believed that the Holy Spirit not only brought God's truth to men, but also enabled men to recognize that truth when they saw it. So then Jesus opens men's eyes to the truth. Men are blinded by their own ignorance; they are led astray by their own prejudices; their minds and eyes are darkened by their own sins and their own passions. Jesus can open our eyes until we are able to see the truth.

In one of William J. Locke's novels there is a picture of a woman who has any amount of money, and who has spent half a lifetime on a tour of the sights and picture galleries of the world. She is weary and bored. Then she meets a Frenchman who has little of this world's goods, but who has a wide knowledge and a great love of beauty. He comes with her, and in his company things are completely different. "I never knew what things were like," she said to him, "until you taught me how to look at them."

Life is quite different when Jesus teaches us how to look at things. When Jesus comes into our hearts, he opens our eyes to see things truly.

CREATION AND RE-CREATION ( Matthew 1:18-25 continued)

(iii) The Jews specially connected the Spirit of God with the work of creation. It was through his Spirit that God performed his creating work. In the beginning the Spirit of God moved upon the face of the waters and chaos became a world ( Genesis 1:2). "By the word of the Lord the heavens were made," said the Psalmist, "and all their host by the breath of his mouth" ( Psalms 33:6). (Both in Hebrew: ruwach ( H7307) , and in Greek: pneuma ( G4151) , the word for breath and spirit is the same word.) "When thou sendest forth thy Spirit, they are created" ( Psalms 104:30). "The Spirit of God has made me," said Job, "and the breath of the Almighty gives me life" ( Job 33:4).

The Spirit is the Creator of the World and the Giver of Life. So, then, in Jesus there came into the world God's life-giving and creating power. That power, which reduced the primal chaos to order, is come to bring order to our disordered life. That power, which breathed life into that in which there was no life, is come to breathe life into our weaknesses and frustrations. We could put it this way--we are not really alive until Jesus enters into our lives.

(iv) The Jews specially connected the Spirit, not only with the work of creation, but with the work of re-creation. Ezekiel draws his grim picture of the valley of dry bones. He goes on to tell how the dry bones came alive; and then he hears God say, "I will cause breath to enter you, and you shall live" ( Ezekiel 37:1-14). The Rabbis had a saying, "God said to Israel: 'In this world my Spirit has put wisdom in you, but in the future my Spirit will make you to live again'." When men are dead in sin and in lethargy, it is the Spirit of God which can waken them to life anew.

So then, in Jesus there came to this world the power which can re-create life. He can bring to life again the soul which is dead in sin; he can revive again the ideals which have died; he can make strong again the will to goodness which has perished. He can renew life, when men have lost all that life means.

There is much more in this chapter than the crude fact that Jesus Christ was born of a virgin mother. The essence of Matthew's story is that in the birth of Jesus the Spirit of God was operative as never before in this world. It is the Spirit who brings God's truth to men; it is the Spirit who enables men to recognize that truth when they see it; it is the Spirit who was God's agent in the creation of the world; it is the Spirit who alone can re-create the human soul when it has lost the life it ought to have.

Jesus enables us to see what God is and what man ought to be; Jesus opens the eyes of our minds so that we can see the truth of God for us; Jesus is the creating power come amongst men; Jesus is the re-creating power which can release the souls of men from the death of sin.

-Barclay's Daily Study Bible (NT)

Gann's Commentary on the Bible

Matthew 1:1

Personal Commentary Notes

of

Windell Gann

Book Comments

Matthew 1:1

Walking Thru The Bible

MATTHEW

Introduction

    AUTHOR: Matthew was a tax-collector in the service of the Roman occupying force and was called by Jesus to ’Follow me’ and became one of the Twelve Apostles (Matthew 9:9-13; Matthew 10:3; Mark 2:14-17; Luke 5:27-32).

    It is said that when Matthew got up from that table to follow Jesus he didn’t leave his pen behind. About twenty or thirty years after Jesus went back to heaven the Holy Spirit inspired him to write what we have today as "The Gospel of Matthew."

    BACKGROUND: Each Gospel has its own emphasis. The term "Kingdom of Heaven" occurs with such frequency in Matthew that often it is called "The Gospel of the Kingdom."

    The Gospel of Matthew was written primarily for Jewish readers. The theme is "The King and His Kingdom." One key word in the book is "fulfilled" for Matthew focuses on how Jesus fulfills the promises of a Redeemer made by inspired writer in the Old Testament. (The word is used about 17 times.)

The Gospel and the Old Testament

                        Matthew    Mark    Luke    John

Quotes from the O.T    .53        36    25     20

Allusions to the O.T.    76        27    42    105

                        129    63    67    125

    Nowhere in the four Gospels do we find a single word that Matthew spoke. Yet in his Gospel he gives us the words and works of Jesus Christ, "the Son of David, the Son of Abraham" (Matthew 1:1)

[for the following chart to line up right you may need to widen this window.]

Words of Christ in the Four Gospels

                            Matthew    Mark    Luke    John

Total number of Verses        1071        678    1151    879

Verses of Christ’s Words        644        285    586    419

Approximate percentage        60%        42%    50%    50%

DESIGN: The book was written to help the Jews understand Jesus as King and to establish his spiritual rule over a spiritual kingdom. In Matthew Jesus’ Kingship is alluded to some 10 times: Matthew 1:6; Matthew 2:2; Matthew 5:35; Matthew 21:5; Matthew 25:34; Matthew 25:40; Matthew 27:29; Matthew 27:37; Matthew 27:42. The word "kingdom" is found 54 times.

    Matthew talks about the Kingdom of Heaven while Mark and Luke describes it as the Kingdom of God. This indicates the kingdom is:

    • Divine-- its origin is of God above and not man below

    • Spiritual-- in nature, and not earthly and sensual

    • Universal-- not a kingdom confined to Palestine, etc.

    • Not National-- not racial, but a kingdom of faith

    Matthew described Jesus as the Doer and the Teacher. None of the four Gospels is a biography in the modern sense of the word. In fact, John doubted that a complete biography of Jesus could ever be written (John 21:25). There are many details about the earthly life of Jesus that are not given in any of the Gospels.

    Matthew does not try to give us a chronological outline of the events in Jesus’s life. Rather, he tends to organize and group similar incidents of "doings" and "teachings" together into ten alternating sections. He records more than 20 specific miracles and 6 major messages. Over 60% of his book focuses on the teachings of Jesus.

    Matthew points that when he wrote his Gospel God’s Kingdom was what the people in the first century was calling the "church" (Matthew 16:18; Matthew 18:17). The Greek word translated church means "a called-out assembly." In the NT this word refers to a local assembly of obedient believers. In the OT, Israel was God’s called-out people, beginning with the call of Abraham (Genesis 12:1 f; Deuteronomy 7:6-8). In fact, Stephen called the nation of Israel "the church (assembly) in the wilderness" (Acts 7:38), for they were God’s called-out people.

    But the NT church is a different people, for it is composed of both Jews and Gentiles (Galatians 3:28). Even though Matthew wrote primarily for the Jews, he has a "universal" element in his book that includes the Gentiles. For example, Gentile leaders came to worship the infant Jesus (Matthew 2:1-12); Jesus performed miracles for Gentiles and even commended them for their faith (Matthew 8:5-13; Matthew 15:21-28). At at crisis hour in Jesus’ ministry He turned to a prophecy about the Gentiles (Matthew 12:14-21). Even in parables, Jesus indicated that the blessings which Israel refused would be shared with the Gentiles (Matthew 22:8-10; Matthew 21:40-46) and the Lord’s commission involves all nations (Matthew 28:19-20)

.

"The Kingdom of Heaven is at Hand"

1.    The Revelation of the King (Ch 1-10)

    His person (1-4); His principles (5-7); His power (8-10)

2.    The Rebellion Against the King -- (Ch 11-20)

3.    The Rejection of the King (Ch. 21-27)

4.    The Resurrection of the King (Ch. 28)

Matthew Presents "Jesus The King"

1.        A King’s Name -- "They shall call his name Emmanuel," Matthew 1:23. He had a royal name that declared God’s presence.

2.        A King’s Position -- "Out of Judah shall come a Governor that shall rule my people, Israel." Matthew 2:6. He is over his kingdom, the church (Matthew 16:18; and see Ephesians 1:22).

3.        A King’s Announcement -- "Prepare ye the way of the Lord; make his paths straight," Mat 3:3. His coming conformed to a Royal visit.

4.        A King’s Introduction -- "This is my beloved son, in whom I am well pleased," Matthew 3:17. His coming was heralded by John the Baptism, by God the Father and the Holy Spirit.

5.        A King’s Authority -- "He taught them as one having authority," Matthew 7:29; (Matthew 28:18-20). The King’s authority was absolute-- answerable only to God.

6.        A King’s Loyalty -- "He that is not with me is against me, and he that gathereth not with me, scattereth abroad," Matthew 12:30. He has a demand for our loyalty.

7.        A King’s Enemies -- "From that time forth began Jesus to show unto his disciples how that he must go unto Jerusalem and suffer many things of the elders and chief priests and scribes, and be killed..." Matthew 16:21. Jesus suffered at the hands of the chief priest, Herod, and Pilate.

8.        A King’s Love -- "For the son of man came not to be ministered unto but to minister, and to give his life a ransom for many," Matthew 20:28. A King’s love for his kingdom and subjects, but Jesus is the supreme king, he loved his enemies.

9.        A King’s Sacrifice -- "And they crucified him... This is Jesus the King of the Jews," Matthew 27:35-37. David suffered at the hands of those who should have loved him- his son Absalom.

10.        A King’s Victory -- "He is not here, for he is risen, as he said," Matthew 28:6. Victory in battle was the mark of successful kings. Jesus came to do battle against Satan and He won on every encounter (Hebrews 4:12; 1 John 3:8)

11.        A King’s Glory -- "When the son of man shall come... the king shall say... come ye blessed of my father, inherit the kingdom," Matthew 25:31-34. "...and then shall he sit upon the throne of this glory" Matthew 25:31. A King’s glory came on his coronation in Heaven upon his victory and conquest.

SERMON OUTLINE

The King’s Recipe for Happiness

Matthew 5:38-45

Intro.

1.    In Matthew 5:38-45 Jesus teaches us how a Christian’s conduct should distinguish him from people of the world.

2.    It is a part of the "Sermon on the Mount" and begins with the word "blessed." There is no question about the kind of life Jesus came to impart. The Master Teacher provides a recipe for happiness. It is not a "short-cut" but a "sure-cut" to happiness.

I. TURN THE OTHER CHEEK (Matthew 5:39)

1.    "But I say to you, do not resist him who is evil; but whoever slaps you and your right cheek, turn to him the other also," (Matthew 5:39).

        a.    Jesus is not teaching pacifism; he’s not talking about war, self-defense, or the necessity of protecting our nation, our homes, or even our lives.

        b.    He is stating a great principle Do not try to get even; do not seek revenge.

2.    Jesus’ life was an example of this behavior.

        a.    Many times he was insulted, but never lashed back.

        b.    Isaiah 53:7.

3.    Illustration of the famous surgeon and the artist.

II. LOVE FOR YOUR ENEMIES (Matthew 5:44).

1.    "But I say to you, love your enemies, and pray for those who persecute you," (Matthew 5:44).

        a.    A hard thing to do but it has happiness wrapped up in it.

        b.    When you pray for others you get a blessings for yourself.

2.    The best way to get rid of your enemies.

        a.    A preacher in a meeting awaken in his motel room in the middle of the night by a telephone call, "Preacher, I just can’t do it."

        b.    If you cannot pray for people who despitefully use you, you are going to be miserable.

3.    The story of "Uncle Matt Duvall" at the railroad machine shop.

III. IMITATE GOD (Matthew 5:45)

1.    "... in order that you may be sons of your Father who is in heaven, for He causes His sun to rise on the evil and the good..." (Matthew 5:45).

        a.    The story of Her Father’s Daughter and it’s author Jean Stratton Porter.

        b.    The prayer of the bum on skid-row, "Make me like Joe."

CONCLUSION:

1.    Being a Christian is the best of two worlds. Are you one?

    Windell H. Gann

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Verse Comments

Question: Vs. 1-17 What is the purpose of this family listing? Why / How is it different from Luke’s?

Gill's Exposition of the Whole Bible

Ver. 1. The 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 Genesis 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, ספר תולדות ישו "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 Matthew 9:27. Nothing is more common in the Jewish writings, than for בן דוד "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 בן דוד "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 בן דוד "the son of David" comes, that in the first year this scripture will be fulfilled, Amos 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 בן דוד the "son of David" comes. The tradition of R. Judah says, In the generation in which

בן דוד "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, Isaiah 59:15 --The tradition of R. Nehorai says, In the generation in which בן דוד "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

בן דוד "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

בן דוד "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, Romans 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, Genesis 22:18. The first promise in Genesis 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, Hebrews 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 ראש היחס 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.

Henry's Complete Commentary on the Bible

      1 The book of the generation of Jesus Christ, the son of David, the son of Abraham.   2 Abraham begat Isaac; and Isaac begat Jacob; and Jacob begat Judas and his brethren;   3 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 that had been the wife of Urias;   7 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;   9 And Ozias begat Joatham; and Joatham begat Achaz; and Achaz begat Ezekias;   10 And Ezekias begat Manasses; and Manasses begat Amon; and Amon begat Josias;   11 And Josias begat Jechonias and his brethren, about the time they were carried away to Babylon:   12 And after they were brought to Babylon, Jechonias begat Salathiel; and Salathiel begat Zorobabel;   13 And Zorobabel begat Abiud; and Abiud begat Eliakim; and Eliakim begat Azor;   14 And Azor begat Sadoc; and Sadoc begat Achim; and Achim begat Eliud;   15 And Eliud begat Eleazar; and Eleazar begat Matthan; and Matthan begat Jacob;   16 And Jacob begat Joseph the husband of Mary, of whom was born Jesus, who is called Christ.   17 So all the generations from Abraham to David are fourteen generations; and from David until the carrying away into Babylon are fourteen generations; and from the carrying away into Babylon unto Christ are fourteen generations.

      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 Geneseos--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 (Micah 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 (Genesis 12:3; Genesis 22:18), and to David that he should descend from him (2 Samuel 7:12; Psalms 89:3; Psalms 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,Matthew 15:22; Matthew 20:31; Matthew 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 (Acts 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,Romans 11:25; Romans 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 (Romans 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 (Matthew 1:6; Matthew 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,Luke 1:32.

      6. In the pedigree of the kings of Judah, between Joram and Ozias (Matthew 1:8; Matthew 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 (Matthew 1:7; Matthew 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, Matthew 1:11; Matthew 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, Isaiah 65:8; Isaiah 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,Daniel 9:17.

      9. Josias is said to beget Jechonias and his brethren (Matthew 1:11; Matthew 1:11); by Jechonias here is meant Jehoiakim, who was the first-born of Josias; but, when it is said (Matthew 1:12; Matthew 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 (Jeremiah 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 (1 Chronicles 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 (Matthew 1:16; Matthew 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,Matthew 1:16; Matthew 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, Matthew 12:50; Matthew 12:50. Jesus is called Christ, that is, the Anointed, the same with the Hebrew name Messiah. He is called Messiah the Prince (Daniel 9:25), and often God's Anointed (Psalms 2:2). Under this character he was expected: Art thou the Christ--the anointed one? David, the king, was anointed (1 Samuel 16:13); so was Aaron, the priest (Leviticus 8:12), and Elisha, the prophet (1 Kings 19:16), and Isaiah, the prophet (Isaiah 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, Matthew 1:17; Matthew 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.