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Verse-by-Verse Bible Commentary
Matthew 1:12

After the deportation to Babylon: Jeconiah fathered Shealtiel, and Shealtiel fathered Zerubbabel.
New American Standard Bible

Bible Study Resources

Concordances:
Nave's Topical Bible - Genealogy;   Jehoiachin;   Jesus, the Christ;   Joseph;   Shealtiel;   Zerubbabel;   Zorobabel;   Scofield Reference Index - Christ;   Thompson Chain Reference - Genealogies of Christ;   The Topic Concordance - Jesus Christ;   Torrey's Topical Textbook - Genealogies;   Human Nature of Christ, the;   Judah, the Tribe of;  
Dictionaries:
American Tract Society Bible Dictionary - Genealogy;   Jehoiachin;   Joseph;   Bridgeway Bible Dictionary - Branch;   Jehoiachin;   Joseph the husband of mary;   Joshua the son of jehozadak;   Zerubbabel;   Baker Evangelical Dictionary of Biblical Theology - Haggai, Theology of;   King, Christ as;   Matthew, Theology of;   Messiah;   Charles Buck Theological Dictionary - Nativity of Christ;   Easton Bible Dictionary - Salathiel;   Zerubbabel;   Fausset Bible Dictionary - Hoshama;   Jehoiachin;   Neri;   Pedaiah;   Salathiel;   Shealtiel;   Zerubbabel;   Zorobabel;   Holman Bible Dictionary - Ancestors;   Genealogies;   Incarnation;   Jechoniah;   Jechonias;   Jesus, Life and Ministry of;   Matthew, the Gospel of;   Shealtiel;   Zorobabel;   Hastings' Dictionary of the Bible - Jehoiachin;   Jesus Christ;   Mss;   Shealtiel;   Hastings' Dictionary of the New Testament - David ;   Genealogies of Jesus Christ;   King (2);   Sermon on the Mount;   Shealtiel;   Writing;   Zerubbabel;   Morrish Bible Dictionary - Jeconiah ;   Jehoiachin ;   Salathiel, Shealtiel ;   Zerubbabel ;   The Hawker's Poor Man's Concordance And Dictionary - Jehoiachin;   Rahab;   Salathiel;   People's Dictionary of the Bible - Genealogy;   Jehoiachin;   Zerubbabel;   Smith Bible Dictionary - Zerub'babel;   Zorob'abel,;   Watson's Biblical & Theological Dictionary - Jehoiachin;   Name;   Zerubbabel;  
Encyclopedias:
Condensed Biblical Cyclopedia - Reign of the Judges;   Jesus of Nazareth;   International Standard Bible Encyclopedia - Babylon in the New Testament:;   Genealogy;   Genealogy of Jesus Christ, the;   Jechonias;   Papyrus;   Salathiel;   Shealtiel;   Text and Manuscripts of the New Testament;   Virgin-Birth (of Jesus Christ);   Zerubbabel;   Zorobabel;   The Jewish Encyclopedia - Christianity in Its Relation to Judaism;   Jesus of Nazareth;  
Devotionals:
Every Day Light - Devotion for August 4;  

Clarke's Commentary

Verse Matthew 1:12. Jechonias begat Salathiel — After Jechonias was brought to Babylon, he was put in prison by Nebuchadnezzar, where he continued till the death of this prince, and the accession of Evilmerodach, who brought him out of prison, in which he had been detained thirty-seven years, and restored him to such favour that his throne (seat) was exalted above all the kings which were with him in Babylon: Jeremiah 52:31-32. But though he thus became a royal favourite, he was never restored to his kingdom. And, according to the prophecy of Jeremiah, Jeremiah 22:30, no man of his seed sat upon the throne of David; yet the regal line was continued through his son Salathiel, who died in Babylon: but Zorobabel, his son, returned from captivity, and by him the race of David was continued, according to Matthew, by Abiud; and, according to Luke, by Rhesa. See on Luke 3:23, c.

The term carrying away to Babylon, μετοικεσια, from μετοικεω, to change a habitation, or place of residence, would be more properly translated by the word transportation, which is here peculiarly appropriate: the change was not voluntary they were forced away.

Bibliographical Information
Clarke, Adam. "Commentary on Matthew 1:12". "The Adam Clarke Commentary". https://www.studylight.org/​commentaries/​acc/​matthew-1.html. 1832.

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).

Bibliographical Information
Flemming, Donald C. "Commentary on Matthew 1:12". "Fleming's Bridgeway Bible Commentary". https://www.studylight.org/​commentaries/​bbc/​matthew-1.html. 2005.

Barnes' Notes on the Whole Bible

These verses contain the genealogy of Jesus. Luke also Luke 3:0 gives a genealogy of the Messiah. No two passages of Scripture have caused more difficulty than these, and various attempts have been made to explain them. There are two sources of difficulty in these catalogues.

  1. Many names that are found in the Old Testament are here omitted; and,
  2. The tables of Matthew and Luke appear in many points to be different.

From Adam to Abraham Matthew has mentioned no names, and Luke only has given the record. From Abraham to David the two tables are alike. Of course there is no difficulty in reconciling these two parts of the tables. The difficulty lies in that part of the genealogy from David to Christ. There they are entirely different. They are manifestly different lines. Not only are the names different, but Luke has mentioned, in this part of the genealogy, no less than 42 names, while Matthew has recorded only 27 names.

Various ways have been proposed to explain this difficulty, but it must be admitted that none of them is perfectly satisfactory. It does not comport with the design of these notes to enter minutely into an explanation of the perplexities of these passages. All that can be done is to suggest the various ways in which attempts have been made to explain them.

1. It is remarked that in nothing are mistakes more likely to occur than in such tables. From the similarity of names, and the different names by which the same person is often called, and from many other causes, errors would be more likely to creep into genealogical tables than in other writings. Some of the difficulties may have possibly occurred from this cause.

2. Most interpreters have supposed that Matthew gives the genealogy of Joseph, and Luke that of Mary. They were both descended from David, but in different lines. This solution derives some plausibility from the fact that the promise was made to David, and as Jesus was not the son of Joseph, it was important to show that Mary was also descended from him. But though this solution is plausible, and may be true, yet it wants evidence. It cannot, however, be proved that this was not the design of Luke.

3. It has been said also that Joseph was the legal son and heir of Heli, though the real son of Jacob, and that thus the two lines terminated in him. This was the explanation suggested by most of the Christian fathers, and on the whole is the most satisfactory. It was a law of the Jews that if a man died without children, his brother should marry his widow. Thus the two lines might have been intermingled, According to this solution, which was first proposed by Africanus, Matthan, descended from Solomon, married Estha, of whom was born Jacob. After Matthan’s death, Matthat being of the same tribe, but of another family, married his widow, and of this marriage Heli was born. Jacob and Heli were therefore children of the same mother. Heli dying without children, his brother Jacob married his widow, and begat Joseph, who was thus the legal son of Heli. This is agreeable to the account in the two evangelists. Matthew says that Jacob begat Joseph; Luke says that Joseph was the son of Heli, i. e., was his legal heir, or was reckoned in law to be his son. This can be seen by the plan on the next page, showing the nature of the connection.

Though these solutions may not seem to be entirely satisfactory, yet there are two additional considerations which should set the matter at rest, and lead to the conclusion that the narratives are not really inconsistent.

1. No difficulty was ever found, or alleged, in regard to them, by any of the early enemies of Christianity. There is no evidence that they ever adduced them as containing a contradiction. Many of those enemies were acute, learned, and able; and they show by their writings that they were not indisposed to detect all the errors that could possibly be found in the sacred narrative. Now it is to be remembered that the Jews were fully competent to show that these tables were incorrect, if they were really so; and it is clear that they were fully disposed, if possible, to do it. The fact, therefore, that it is not done, is clear evidence that they thought it to be correct. The same may be said of the acute pagans who wrote against Christianity. None of them have called in question the correctness of these tables. This is full proof that, in a time when it was easy to understand these tables, they were believed to be correct.

2. The evangelists are not responsible for the correctness of these tables. They are responsible only for what was their real and professed object to do. What was that object? It was to prove to the satisfaction of the Jews that Jesus was descended from David, and therefore that there was no argument from his ancestry that he was not the promised Messiah. Now to make this out, it was not necessary, nor would it have conduced to their argument, to have formed a new table of genealogy. All that could be done was to go to the family records - to the public tables, and copy them as they were actually kept, and show that, according to the records of the nation, Jesus was descended from David. This, among the Jews, would be full and decided testimony in the case. And this was doubtless done. In the same way, the records of a family among us, as they are kept by the family, are proof in courts of justice now of the birth, names, etc., of individuals. Nor is it necessary or proper for a court to call them in question or to attempt to correct them. So, the tables here are good evidence to the only point that the writers wished to establish: that is, to show to the Jews that Jesus of Nazareth was descended from David. The only inquiry which can now be fairly made is whether they copied those tables correctly. It is clear that no man can prove that they did not so copy them, and therefore that no one can adduce them as an argument against the correctness of the New Testament.

Bibliographical Information
Barnes, Albert. "Commentary on Matthew 1:12". "Barnes' Notes on the Whole Bible". https://www.studylight.org/​commentaries/​bnb/​matthew-1.html. 1870.

Calvin's Commentary on the Bible

12.After the Babylonish exile That is, after the Jews were carried into captivity: for the Evangelist means, that the descendants of David, from being kings, then became exiles and slaves. As that captivity was a sort of destruction, it came to be wonderfully arranged by Divine providence, not only that the Jews again united in one body, but even that some vestiges of dominion remained in the family of David. For those who returned home submitted, of their own accord, to the authority of Zerubbabel. In this manner, the fragments of the royal scepter (95) lasted till the coming of Christ was at hand, agreeably to the prediction of Jacob, “The scepter shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come,” (Genesis 49:10.) And even during that wretched and melancholy dispersion, the nation never ceased to be illuminated by some rays of the grace of God. The Greek word μετοικεσία, which the old translator renders transmigration, and Erasmus renders exile, literally signifies a change of habitation. The meaning is, that the Jews were compelled to leave their country, and to dwell as “strangers in a land that was not theirs,” (Genesis 15:13.)

(95)Qui avoit este mis bas, et comme rompu;” — “which had been thrown down, and, as it were, broken.”

Bibliographical Information
Calvin, John. "Commentary on Matthew 1:12". "Calvin's Commentary on the Bible". https://www.studylight.org/​commentaries/​cal/​matthew-1.html. 1840-57.

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. "



Bibliographical Information
Smith, Charles Ward. "Commentary on Matthew 1:12". "Smith's Bible Commentary". https://www.studylight.org/​commentaries/​csc/​matthew-1.html. 2014.

Contending for the Faith

And after they were brought to Babylon, Jechonias begat Salathiel; and Salathiel begat Zorobabel;

And after they were brought to Babylon: The kingly lineage of the second group now gives way to Matthew’s third and final group. These final names are heirs of David, none of which reigned except Jesus. Jesus now reigns on the "spiritual" throne of David. For a second time, Matthew mentions Babylon reminding us of Israel’s tragic history.

Jechonias begat Salathiel; Matthew says Jechonias begat Salathiel. Luke, however, records Salathiel to be the son of Neri, descendant of David not through Solomon but through Nathan (Luke 3:27). Some scholars explain this alleged discrepancy by the Levirate law (Deuteronomy 25:5, Numbers 27:8; Numbers 36:8-9), maintaining that Neri is Salathiel’s natural father but because Neri takes Jechoniah’s widow Matthew inserts him as the "legal" father. Lenski sees the connection between Jechoniah and Neri as a result of Jechoniah’s son Assir leaving only a daughter who, according to Levirate law, marries a man of her paternal tribe, viz., Neri of David’s line through Nathan (Lenski 33).

Other scholars maintain that Luke’s Salathiel is a different person from Matthew’s (McGarvey, Fourfold 6). Salathiel is called the son of Jeconiah in 1 Chronicles 3:17; but Neri is not found in the Old Testament, only in Luke in the New Testament.

In reality, we can only imagine the exact relationship between Neri and Jechoniah. Nevertheless, it proposes no difficulty in Jesus’ right to David’s throne. We must remember that what is obvious to first century Jews might be unclear to readers today. Some see a contradiction between the prophecies of Jeremiah and the genealogical lists found here and elsewhere in the Old Testament. This apparent contradiction comes because it was foretold that Jehoiakim and Jeconiah would be "childless, having none to sit on the throne" (Jeremiah 22:30; Jeremiah 36:30). Yet both had descendants. Jechoniah himself fathered seven sons (1 Chronicles 3:17-18; 2 Chronicles 36:9-10). If, however, we accept the position that the prophecy is in reference to "legal proscription" rather than actual childlessness the problem vanishes.

In any event, the dynasty of this ruling family ends abruptly with the deportation and captivity. Jehoiakim has no grandson to continue the reign and Jechoniah’s throne lasts but a few months and does not prosper. Thus, there is a fulfillment of Jeremiah’s prediction.

Salathiel begat Zorobabel; Matthew presents Salathiel as the father of Zorobabel, in accord with Ezra 3:2; Ezra 5:2, Nehemiah 12:1, Haggai 1:1 and Luke 3:27. First Chronicles, however, presents Pedaiah, a brother of Shealtiel, as the father of Zorobabel (1 Chronicles 3:19). Scholars propose several solutions. As noted the Leverite law may come into play. Shealtiel may have died without issue so that Pedaiah, his brother, "raised up his seed." Because of the weight of the above references, however, McGarvey seems persuaded that 1 Chronicles 3:19 is a corrupted text. Either way there is no major difficulty in tracing the lineage of our Lord.

Bibliographical Information
Editor Charles Baily, "Commentary on Matthew 1:12". "Contending for the Faith". https://www.studylight.org/​commentaries/​ctf/​matthew-1.html. 1993-2022.

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.

Bibliographical Information
Constable, Thomas. DD. "Commentary on Matthew 1:12". "Dr. Constable's Expository Notes". https://www.studylight.org/​commentaries/​dcc/​matthew-1.html. 2012.

Dr. Constable's Expository Notes

Most of the names in this section occur nowhere else in the Bible. Matthew probably knew them from oral tradition and or written sources.

"While no twentieth-century Jew could prove he was from the tribe of Judah, let alone from the house of David, that does not appear to have been a problem in the first century, when lineage was important in gaining access to temple worship." [Note: Carson, "Matthew," p. 63.]

Matthew 1:16 contains careful and unusual wording. Matthew was preparing for what he later explained, the virgin birth of Jesus (Matthew 1:23). The phrase "who is called" (ho legomenos) does not imply doubt about Jesus’ messiahship. It just identifies the Jesus whose genealogy preceded. This is one of Matthew’s favorite expressions in this Gospel. It announces the names of persons or places 12 times (cf. Matthew 1:16; Matthew 2:23; Matthew 4:18; Matthew 10:2; Matthew 13:55; Matthew 26:3; Matthew 26:14; Matthew 26:36; Matthew 27:16-17; Matthew 27:22; Matthew 27:33). As this verse shows, Jesus was legally Joseph’s son even though He was virgin born by Mary.

Bibliographical Information
Constable, Thomas. DD. "Commentary on Matthew 1:12". "Dr. Constable's Expository Notes". https://www.studylight.org/​commentaries/​dcc/​matthew-1.html. 2012.

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.

Abraham begat Isaac, and Isaac begat Jacob. Jacob begat Judah and his brothers. Judah begat Phares and Zara, whose mother was Thamar. Phares begat Esrom. Esrom begat Aram. Aram begat Aminadab. Aminadab begat Naasson. Naasson begat Salmon. Salmon begat Booz, whose mother was Rachab. Booz begat Obed, whose mother was Ruth. Obed begat Jesse. Jesse begat David, the king.

David begat Solomon, whose mother was Uriah's wife. Solomon begat Roboam. Roboam begat Abia. Abia begat Asaph. Asaph begat Josaphat. Josaphat begat Joram. Joram begat Ozias. Ozias begat Joatham. Joatham begat Achaz. Achaz begat Ezekias. Ezekias begat Manasses. Manasses begat Amos. Amos begat Josias. Josias begat Jechonias, and his brothers, in the days when the exile to Babylon took place.

After the exile to Babylon Jechonias begat Salathiel. Salathiel begat Zorobabel. Zorobabel begat Abioud. Abioud begat Eliakim. Eliakim begat Azor. Azor begat Zadok. Zadok begat Acheim. Acheim begat Elioud. Elioud begat Eleazar. Eleazar begat Matthan. Matthan begat Jacob. Jacob begat Joseph, the husband of Mary, who was the mother of Jesus, who is called Christ.

From Abraham to David there were in all fourteen generations. From David to the exile to Babylon there were also fourteen generations. From the exile to Babylon to the coming of Christ there were also fourteen generations.

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)

Bibliographical Information
Barclay, William. "Commentary on Matthew 1:12". "William Barclay's Daily Study Bible". https://www.studylight.org/​commentaries/​dsb/​matthew-1.html. 1956-1959.

Gill's Exposition of the Whole Bible

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

Jechonias begat Salathiel. Not Jechonias mentioned in the former verse, but his son, called Jehoiachin, 2 Kings 24:6 and Coniah,

Jeremiah 22:24 both which are rendered Jechonias by the Septuagint in 2 Chronicles 36:8 and he is so called, 1 Chronicles 3:16. Abulpharagius c calls him Junachir, and says he is the same who in Matthew is called Juchonia; and he asserts him to be the father of Daniel the Prophet. But here a considerable difficulty arises, how he can be said to beget Salathiel, called Shealtiel, Haggai 1:1 when he was pronounced "childless", Jeremiah 22:30. To remove which, it may be observed, that the sentence pronounced may be considered with this tacit condition or proviso, if he repented not. Now the Jews have a tradition d that he did repent in prison, upon which the sentence was revoked; but there is no need to suppose this, though it is not an unreasonable supposition; for the sentence does not imply that he should have no children, but rather that he should, as will appear upon reading the whole; "thus saith the Lord, write ye this man childless, a man that shall not prosper in his days; for no man of his seed shall prosper, sitting on the throne of David, and ruling any more in Judah". Besides, the Hebrew word

ערירי, rendered "childless", comes from ערה, which signifies "to make naked" or "bare" and so denotes not only such as have no children, or are bereft of them, but such as are by any providence stripped of the blessings of life, and are left bare, destitute, and unhappy, as Jechonias and his posterity were: however, the Jews have no reason to find fault with our Evangelist, since Salathiel is expressly called Jechonias's son, 1 Chronicles 3:17 either he was his proper natural son, or, to use their way of speaking, בן מלכות "the son of the kingdom" e, that is, his heir and successor in the kingdom, as some have thought; since it looks as if he was the son of Neri, Luke 3:27 though the chronicle of Jedidaeus of Alexandria f, or Philo the Jew, says, that Jechonias was called Neri, because Ner, or the lamp of David, shined in him, which had been almost extinguished.

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

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

No doubt there are many instances of this; but to me it seems that Pedaiah was not the son of Shealtiel, but his brother, 1 Chronicles 3:17. And I greatly suspect that Shealtiel had no children of his own, since none are mentioned; and that he adopted his brother Pedaiah's son Zorobabel, and made him his heir and successor in the government of Judah. However, it is certain, as a genealogical writer h among the Jews observes, that he was of the son's sons of Jechonias, king of Judah, from whom our Evangelist makes him to descend.

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

Bibliographical Information
Gill, John. "Commentary on Matthew 1:12". "Gill's Exposition of the Entire Bible". https://www.studylight.org/​commentaries/​geb/​matthew-1.html. 1999.

Henry's Complete Commentary on the Bible

The Genealogy of Christ.


      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.

Bibliographical Information
Henry, Matthew. "Complete Commentary on Matthew 1:12". "Henry's Complete Commentary on the Whole Bible". https://www.studylight.org/​commentaries/​mhm/​matthew-1.html. 1706.

Kelly Commentary on Books of the Bible

God has been pleased, in the separate accounts He has given us of our Lord Jesus, to display not only His own grace and wisdom, but the infinite excellency of His Son. It is our wisdom to seek to profit by all the light He has afforded us; and, in order to this, both to receive implicitly, as the simple Christian surely does, whatever God has written for our instruction in these different gospels, and also by comparing them, and comparing them according to the special point of view which God has communicated in each gospel, to see concentrated the varying lines of everlasting truth which there meet in Christ. Now, I shall proceed with all simplicity, the Lord helping me, first taking up the gospel before us, in order to point out, as far as I am enabled to do, the great distinguishing features, as well as the chief contents, that the Holy Ghost has here been pleased to communicate. It is well to bear in mind, that in this gospel, as in all the rest, God has in nowise undertaken to present everything, but only some chosen discourses and facts; and this is the more remarkable, inasmuch as in some cases the very same miracles, etc., are given in several, and even in all, the gospels. The gospels are short; the materials used are not numerous; but what shall we say of the depths of grace that are there disclosed? What of the immeasurable glory of the Lord Jesus Christ, which everywhere shines out in them?

The undeniable certainty that God has been pleased to confine Himself to a small portion of the circumstances of the life of Jesus, and, even so, to repeat the same discourse. miracle, or whatever other fact is brought before us, only brings out, to my mind, more distinctly the manifest design of God to give expression to the glory of the Son in each gospel according to a special point of view. Now, looking at the gospel of Matthew as a whole, and taking the most enlarged view of it before we enter into details, the question arises, what is the main idea before the Holy Ghost? It is surely the lesson of simplicity to learn this from God, and, once learnt, to apply it steadily as a help of the most manifest kind; full of interest, as well as of the weightiest instruction, in examining all the incidents as they come before us. What, then, is that which, not merely in a few facts in particular chapters, but throughout, comes before us in the gospel of Matthew? It matters not where we look, whether at the beginning, the middle, or at the end, the same evident character proclaims itself. The prefatory words introduce it. Is it not the Lord Jesus, Son of David, Son of Abraham Messiah? But, then, it is not simply the anointed of Jehovah, but One who proves Himself, and is declared of God, to be Jehovah-Messiah No such testimony appears elsewhere. I say not that there is no evidence in the other gospels to demonstrate that He is really Jehovah and Emmanuel too, but that nowhere else have we the same fulness of proof, and the same manifest design, from the very starting point of the gospel, to proclaim the Lord Jesus as being thus a divine Messiah God with us.

The practical object is equally obvious. The common notion, that the Jews are in view, is quite correct, as far as it goes. The gospel of Matthew bears internal proof that God specially provides for the instruction of His own among those that had been Jews. It was written more particularly for leading Jewish Christians into a truer understanding of the glory of the Lord Jesus. Hence, every testimony that could convince and satisfy a Jew, that could correct or enlarge his thoughts, is found most fully here; hence the precision of the quotations from the Old Testament; hence the converging of prophecy on the Messiah; hence, too, the manner in which the miracles of Christ, or the incidents of His life, are here grouped together. To Jewish difficulties all this pointed with peculiar fitness. Miracles we have elsewhere, no doubt, and prophecies occasionally; but where is there such a profusion of them as in Matthew? Where, in the mind of the Spirit of God, such a continual, conspicuous point of quoting and applying Scripture in all places and seasons to the Lord Jesus? To me, I confess, it seems impossible for a simple mind to resist the conclusion.

But this is not all to be noticed here. Not only does God deign to meet the Jew with these proofs from prophecy, miracle, life, and doctrine, but He begins with what a Jew would and must demand the question of genealogy. But even then the answer of Matthew is after a divine sort. "The book," he says, "of the generation of Jesus Christ, the Son of David, the Son of Abraham." These are the two principal landmarks to which a Jew turns:- royalty given by the grace of God in the one, and the original depository of the promise in the other.

Moreover, not only does God condescend to notice the line of fathers, but, if He turns aside for a moment now and then for aught else, what instruction, both in man's sin and need, and in His own grace, does thus spring up before us from the mere course of His genealogical tree! He names in certain cases the mother, and not the father only; but never without a divine reason. There are four women alluded to. They are not such as any of us, or perhaps any man, would beforehand have thought of introducing, and into such a genealogy, of all others. But God had His own sufficient motive; and His was one not only of wisdom, but of mercy; also, of special instruction to the Jew, as we shall see in a moment. First of all, who but God would have thought it necessary to remind us that Judas begat Phares and Zara of Thamar? I need not enlarge; these names in divine history must speak for themselves. Man would have hidden all this assuredly; he would have preferred to put forth either some flaming account of ancient and august ancestry, or to concentrate all the honour and glory in one, the lustre of whose genius eclipsed all antecedents. But God's thoughts are not our thoughts; neither are our ways His ways. Again, the allusion to such persons thus introduced is the more remarkable because others, worthy ones, are not named. There is no mention of Sarah, no hint of Rebecca, no notice whatever of so many holy and illustrious names in the female line of our Lord Jesus. But Thamar does appear thus early (v. 3); and so manifest is the reason, that one has no need to explain further. I am persuaded that the name one is sufficient intimation to any Christian heart and conscience. But how significant to the Jew! What were his thoughts of the Messiah? Would he have put forward the name of Thamar in such a connection? Never. He might not have been able to deny the fact; but as to bringing it out thus, and drawing special attention to it, the Jew was the last man to have done it. Nevertheless, the grace of God in this is exceeding good and wise.

But there is more than this. Lower down we have another. There is the name of Rachab, a Gentile, and a Gentile bringing no honourable reputation along with her. Men may seek to pare it down, but it is impossible either to cloak her shame, or to fritter away the grace of God. It is not to be well or wisely got rid of, who and what Rachab publicly was; yet is she the woman that the Holy Ghost singles out for the next place in the ancestry of Jesus.

Ruth, too, appears Ruth, of all these women most sweet and blameless, no doubt, by the working of the divine grace in her, but still a daughter of Moab, whom the Lord forbade to enter His congregation to the tenth generation for ever.

And what of Solomon himself, begotten by David, the king, of her that had been the wife of Uriah? How humiliating to those who stood on human righteousness! How thwarting to mere Jewish expectations of the Messiah! He was the Messiah, but such He was after God's heart, not man's. He was the Messiah that somehow would and could have relations with sinners, first and last; whose grace would reach and bless Gentiles a Moabite anybody. Room was left for intimations of such compass in Matthew's scheme of His ancestry. Deny it they might as to doctrine and fact now; they could not alter or efface the real features from the genealogy of the true Messiah; for in no other line but David's, through Solomon, could Messiah be. And God has deemed it meet to recount even this to us, so that we may know and enter into His own delight in His rich grace as He speaks of the ancestors of the Messiah. It is thus, then, we come down to the birth of Christ.

Nor was it less worthy of God that He should make most plain the truth of another remarkable conjuncture of predicted circumstances, seemingly beyond reconcilement, in His entrance into the world.

There were two conditions absolutely requisite for the Messiah: one was, that He should be truly born of a rather of the Virgin; the other was, that He should inherit the royal rights of the Solomon-branch of David's house, according to promise. There was a third too, we may add, that He who was the real son of His virgin-mother, the legal son of His Solomon-sprung father, should be, in the truest and highest sense, the Jehovah of Israel, Emmanuel God with us. All this is crowded into the brief account next given us in Matthew's gospel, and by Matthew alone. Accordingly, "the birth of Jesus Christ was on this wise: When as His mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost." This latter truth, that is, of the Holy Ghost's action as to it, we shall find, has a still deeper and wider import assigned to it in the gospel of Luke, whose office is to show us the Man Christ Jesus. I therefore reserve any observations that this larger scope might and ought, indeed, to give rise to, till we have to consider the third gospel

But here the great thing is the relationship of Joseph to the Messiah, and hence he is the one to whom the angel appears. In the gospel of Luke it is not to Joseph, but to Mary. Are we to think that this variety of account is a mere accidental circumstance? or that if God has thus been pleased to draw out two distinct lines of truth, we are not to gather up the divine principle of each and all? It is impossible that God could do what even we should be ashamed of. If we act and speak, or forbear to do either, we ought to have a sufficient reason for one or other. And if no man of sense doubts that this should be so in our own case, has not God always had His own perfect mind in the various accounts He has given us of Christ? Both are true, but with distinct design. It is with divine wisdom that Matthew mentions the angel's visit to Joseph; with no less direction from on high does Luke relate Gabriel's visit to Mary (as before to Zacharias); and the reason is plain. In Matthew, while he not in the least degree weakens, but proves the fact that Mary was the real mother of our Lord, the point was, that He inherited the rights of Joseph.

And no wonder; for no matter how truly our Lord had been the Son of Mary, He had not thereby an indisputable legal right to the throne of David. This never could be in virtue of His descent from Mary, unless He had also inherited the title of the royal stem. As Joseph belonged to the Solomon-branch, he would have barred the right of our Lord to the throne, looking at it as a mere question now of His being the Son of David; and we are entitled so to take it. His being God, or Jehovah, was in no way of itself the ground of Davidical claim, though otherwise of infinitely deeper moment. The question was to make good, along with His eternal glory, a Messianic title that could not be set aside, a title that no Jew on his own ground could impeach. It was His grace so to stoop; it was His own all-sufficient wisdom that knew how to reconcile conditions so above man to put together. God speaks, and it is done.

Accordingly, in the gospel of Matthew, the Spirit of God fixes our attention upon these facts. Joseph was the descendant of David, the king, through Solomon: the Messiah must therefore, somehow or other, be the son of Joseph; yet had He really been the son of Joseph, all would have been lost. Thus the contradictions looked hopeless; for it seemed, that in order to be the Messiah, He must, and yet He must not, be Joseph's son. But what are difficulties to God? With Him all things are possible; and faith receives all with assurance. He was not only the son of Joseph, so that no Jew could deny it, and yet not so, but that He could be in the fullest manner the Son of Mary, the Seed of the woman, and not literally of the man. God, therefore, takes particular pains, in this Jewish gospel, to give all importance to His being strictly, in the eye of the law, the son of Joseph; and so, according to the flesh, inheriting the rights of the regal branch; yet here He takes particular care to prove that He was not, in the reality of His birth as man, Joseph's son. Before husband and wife came together, the espoused Mary was found with child of the Holy Ghost. Such was the character of the conception. Besides, He was Jehovah. This comes out in His very name. The Virgin's Son was to be called "Jesus, for He shall save His people from their sins." He shall not be a mere man, no matter how miraculously born; Jehovah's people, Israel, are His; He shall save His people from their sins.

This is yet more revealed to us by the prophecy of Isaiah cited next, and particularly by the application of that name found nowhere else but in Matthew: "Emmanuel, which being interpreted is, God with us." (Verses 22, 23.)

This, then, is the introduction and the great foundation in fact. The genealogy is, no doubt, formed peculiarly according to the Jewish manner; but this very shape serves rather as a confirmation, I will not say to the Jewish mind alone, but to every honest man of intelligence. The spiritual mind, of course, has no difficulty can have none by the very fact that it is spiritual, because its confidence is in God. Now there is nothing that so summarily banishes a doubt, and silences every question of the natural man, as the simple but happy assurance that what God says must be true, and is the only right thing. No doubt God has been pleased in this genealogy to do that which men in modern times have cavilled at; but not even the darkest and most hostile Jews raised such objections in former days. Assuredly they were the persons, above all, to have exposed the character of the genealogy of the Lord Jesus, if vulnerable. But no; this was reserved for Gentiles. They have made the notable discovery that there is an omission! Now in such lists an omission is perfectly in analogy with the manner of the Old Testament. All that was demanded in such a genealogy was to give adequate landmarks so as to make the descent clear and unquestionable.

Thus, if you take Ezra, for instance, giving his own genealogy as a priest, you find that he omits not three links only in a chain, but seven. Doubtless there may have been a special reason for the omission; but whatever may be our judgment of the true solution of the difficulty, it is evident that a priest who was giving his own genealogy would not put it forward in a defective form. If in one who was of that sacerdotal succession where the proofs were rigorously required, where a defect in it would destroy his right to the exercise of spiritual functions if in such a case there might legitimately be an omission, clearly there might be the same in regard to the Lord's genealogy; and the more, as this omission was not in the part of which the Scripture speaks nothing, but in the centre of its historical records, whence the merest child could supply the missing links at once. Evidently, therefore, the omission was not careless or ignorant, but intentional. I doubt not myself that the design was thereby to intimate the solemn sentence of God on the connection with Athaliah of the wicked house of Ahab, the wife of Joram. (Compare verse 8 with2 Chronicles 22:1-12; 2 Chronicles 22:1-12; 2 Chronicles 23:1-21; 2 Chronicles 24:1-27; 2 Chronicles 25:1-28; 2 Chronicles 26:1-23.) Ahaziah vanishes, and Joash, and Amaziah, when the line once more reappears here in Uzziah. These generations God blots out along with that wicked woman.

There was literally another reason lying on the surface, that required certain names to drop out. The Spirit of God was pleased to give, in each of the three divisions of the Messiah's genealogy, fourteen generations, as from Abraham down to David, from David to the captivity, and from the captivity to Christ. Now, it is evident, that if there were in fact more links in each chain of generation than these fourteen, all above that number must be omitted. Then, as we have just seen, the omission is not haphazard, but made of special moral force. Thus, if there was a necessity because the Spirit of God limited Himself to a certain number of generations, there was also divine reason, as there always is in the word of God, for the choice of the names which had to be omitted,

However this may be, we have in this chapter, besides the genealogical line, the person of the long-expected son of David; we have Him introduced precisely, officially, and fully as the Messiah; we have His deeper glory, not merely that which He took but who He was and is. He might be styled, as indeed He was, "the son of David, the son of Abraham;" but He was, He is, He could not but be, Jehovah-Emmanuel. How all-important this was for a Jew to believe and confess, one need hardly stop to expound: it is enough to mention it by the way. Evidently Jewish unbelief, even where there was an acknowledgment of the Messiah, turned upon this, that the Jew looked upon the Messiah purely according to what He deigns to become as the great King. They saw not any deeper glory than His Messianic throne, not more than an offshoot, though no doubt one of extraordinary vigour, from the root of David. Here, at the very starting-point, the Holy Ghost points out the divine and eternal glory of Him who deigns to come as the Messiah. Surely, too, if Jehovah condescended to be Messiah, and in order to this to be born of the Virgin, there must be some most worthy aims infinitely deeper than the intention, however great, to sit upon the throne of David. Evidently, therefore, the simple perception of the glory of His person overturns all conclusions of Jewish unbelief; shows us that He whose glory was so bright must have a work commensurate with that glory; that He whose personal dignity was beyond all time and even thought, who thus stoops to enter the ranks of Israel as Son of David, must have had some ends in coming, and, above all, to die, suitable to such glory. All this, it is plain, was of the deepest possible moment for Israel to apprehend. It was precisely what the believing Israelite did learn; even as it was just the rock of offence on which unbelieving Israel fell and was dashed to pieces.

The next chapter (Matthew 2:1-23) shows us another characteristic fact in reference to this gospel; for if the aim of the first chapter was to give us proofs of the true glory and character of the Messiah, in contrast with mere Jewish limitation and unbelief about Him, the second chapter shows us what reception Messiah would find, in contrast with the wise men from the East, from Jerusalem, from the king and the people, and in the land of Israel. If His descent be sure as the royal son of David, if His glory be above all human lineage, what was the place that He found, in fact, in His land and people? Indefeasible was His title: what were the circumstances that met Him when He was found at length in Israel? The answer is, from the very first He was the rejected Messiah. He was rejected, and most emphatically, by those whose responsibility it was most of all to receive Him. It was not the ignorant; it was not those that were besotted in gross habits; it was Jerusalem it was the scribes and Pharisees. The people, too, were all moved at the very thought of Messiah's birth.

What brought out the unbelief of Israel so distressingly was this God would have a due testimony to such a Messiah; and if the Jews were unready, He would gather from the very ends of the earth some hearts to welcome Jesus Jesus-Jehovah, the Messiah of Israel. Hence it is that Gentiles are seen coming forth from the East, led by the star which had a voice for their hearts. There had ever rested traditionally among Oriental nations, though not confined to them, the general bearing of Balaam's prophecy, that a star should arise, a star connected with Jacob. I doubt not that God was pleased in His goodness to give a seal to that prophecy, after a literal sort, not to speak of its true symbolic force. In His condescending love, He would lead hearts that were prepared of Him to desire the Messiah, and come from the ends of the earth to welcome Him. And so it was. They saw the star; they set forth to seek the Messiah's kingdom. It was not that the star moved along the way; it roused them and set them going. They recognized the phenomenon as looking for the star of Jacob; they instinctively, I may say, certainly by the good hand of God, connected the two together. From their distant home they made for Jerusalem; for even the universal expectation of men at the time pointed to that city. But when they reached it, where were faithful souls awaiting the Messiah? They found active minds not a few that could tell them clearly where the Messiah was to be born: for this God made them dependent upon His word. When they came to Jerusalem, it was not any longer an outward sign to guide. They learnt the scriptures as to it. They learnt from those that cared neither for it nor for Him it concerned, but who, nevertheless, knew the letter more or less. On the road to Bethlehem, to their exceeding joy, the star re-appears, confirming what they had received, till it rested over where the young child was. And there, in the presence of the father and the mother, they, Easterns though they were, and accustomed to no small homage, proved how truly they were guided of God; for neither father nor mother received the smallest of their worship: all was reserved for Jesus all poured out at the feet of the infant Messiah. Oh, what a withering refutation of the foolish men of the West! Oh, what a lesson, even from these dark Gentiles, to self-complacent Christendom in East or West! Spite of what men might look down upon in these proud days, their hearts in their simplicity were true. It was but for Jesus they came; it was on Jesus that their worship was spent; and so, spite of the parents being there, spite of what nature would prompt them to do, in sharing, at least, something of the worship on the father and mother with the Babe, they produced their treasures and worshipped the young child alone.

This is the more remarkable, because in the gospel of Luke we have another scene, where we see that same Jesus, truly an infant of days, in the hands of an aged one with far more divine intelligence than these Eastern sages could boast. Now we know what would have been the prompting of affection and of godly desires in the presence of a babe; but the aged Simeon never pretends to bless Him. Nothing would have been more simple and natural, had not that Babe differed from all others, had He not been what He was, and had Simeon not known who He was. But he did know it. He saw in Him the salvation of God; and so, though he could rejoice in God, and bless God, though he could in another sense bless the parents, he never presumes so to bless the Babe. It was indeed the blessing that he had got from that Babe which enabled him to bless both God and His parents; but he blesses not the Babe even when he blesses the parents. It was God Himself, even the Son of the Highest that was there, and his soul bowed before God. We have here, then, the Eastems worshipping the Babe, not the parents; as in the other case we have the blessed man of God blessing the patents, but not the Babe: a most striking token of the remarkable difference which the Holy Ghost had in view when inditing these histories of the Lord Jesus.

Further, to these Easterns intimation is given of God, and they returned another way, thus defeating the design of the treacherous heart and cruel head of the Edomite king, notwithstanding the slaughter of the innocents.

Next comes a remarkable prophecy of Christ, of which we must say a word the prophecy of Hosea. Our Lord is carried outside the reach of the storm into Egypt. Such indeed was the history of His life; it was continual pain, one course of suffering and shame. There was no mere heroism in the Lord Jesus, but the very reverse. Nevertheless, it was God shrouding His Majesty; it was God in the person of man, in the Child that takes the lowliest place in the haughty world. Therefore, we find no more a cloud that covers Him, no pillar of fire that shields Him. Apparently the most exposed, He bows before the storm, retires, carried by His parents into the ancient furnace of affliction for His people. Thus even from the very first our Lord Jesus, as a babe, tastes the hate of the world what it is to be thoroughly humbled, even as a child. The prophecy, therefore, was accomplished, and in its deepest meaning. It was not merely Israel that God called out, but His Son out of Egypt. Here was the true, Israel; Jesus was the genuine stock before God. He goes through, in His own person, Israel's history. He goes into Egypt, and is called out of it.

Returning, in due time, to the land of Israel at the death of him that reigned after Herod the Great, His parents are instructed as we are told, and turn aside into the parts of Galilee. This is another important truth; for thus was to be fulfilled the word, not of one prophet, but of all "That it might be fulfilled which was spoken by the prophets, He shall be called a Nazarene." It was the name of man's scorn; for Nazareth was the most despised place in that despised land of Galilee. Such, in the providence of God, was the place for Jesus. This gave an accomplishment to the general voice of the prophets, who declared Him despised and rejected of men. So He was. It was true even of the place in which He lived, "that it might be fulfilled which was spoken by the prophets, He shall be called a Nazarene."

We enter now upon the announcement of John the Baptist. (Matthew 3:1-17) The Spirit of God carries us over a long interval, and the voice of John is heard proclaiming, "Repent ye: for the kingdom of heaven is at hand." Here we have an expression which must not be passed over all-important as it is for the understanding of the gospel of Matthew. John the Baptist preached the nearness of this kingdom in the wilderness of Judaea. It was clearly gathered from the Old Testament prophecy, particularly from Daniel, that. the God of heaven would set up a kingdom; and more than this, that the Son of man was the person to administer the kingdom. "And there was given Him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve Him. His dominion is an everlasting dominion, which shall not pass away; and His kingdom that which shall not be destroyed." Such was the kingdom of heaven. It was not a mere kingdom of the earth, neither was it in heaven, but it was heaven governing the earth for ever.

It would appear that, in John the Baptist's preaching it, we have no ground for supposing that either he believed at this time, or that any other men till afterwards were led into the understanding of the form which it was to assume through Christ's rejection and going on high as now. This our Lord divulged more particularly inMatthew 13:1-58; Matthew 13:1-58. I understand, then, by this expression, what might be gathered justly from Old Testament prophecies; and that John, at this time, had no other thought but that the kingdom was about to be introduced according to expectations thus formed. They had long looked for the time when the earth should no longer be left to itself, but heaven should be the governing power; when the Son of man should control the earth; when the power of hell should be banished from the world; when the earth should be put into association with the heavens, and the heavens, of course, therefore, be changed, so as to govern the earth directly through the Son of man, who should be also King of restored Israel. This, substantially, I think, was in the mind of the Baptist.

But then he proclaims repentance; not here in view of deeper things, as in the gospel of Luke, but as a spiritual preparation for Messiah and the kingdom of heaven. That is, he calls man to confess his own ruin in view of the introduction of that kingdom. Accordingly, his own life was the witness of what he felt morally of Israel's then state. He retires into the wilderness, and applies to himself the ancient oracle of Isaiah "The voice of one crying in the wilderness." The reality was coming: as for him, he was merely one to announce the advent of the King. All Jerusalem was moved, and multitudes were baptized by him in Jordan. This gives occasion to his stern sentence upon their condition in the sight of God.

But among the crowd of those who came to him was Jesus. Strange sight! He, even He, Emmanuel, Jehovah, if He took the place of Messiah, would take that place in lowliness on the earth. For all things were out of course; and He must prove by His whole life, as we shall find by-and-by He did, what the condition of His people was. But, indeed, it is but another step of the same infinite grace, and more than that, of the same moral judgment on Israel; but along with it the added and most sweet feature His association with an in Israel who felt and owned their condition in the sight of God. It is what no saint can afford lightly to pass over; it is what, if a saint recognize not, he will understand the Scripture most imperfectly; nay, I believe he must grievously misunderstand the ways of God. But Jesus looked at those who came to the waters of Jordan, and saw their hearts touched, if ever so little, with a sense of their state before God; and His heart was truly with them. It is not now taking the people out of Israel, and bringing them into a position with Himself that we shall find by-and-by; but it is the Saviour identifying Himself with the godly-feeling remnant. Wherever there was the least action of the Holy Spirit of God in grace in the hearts of Israel, He joined Himself. John was astonished; John the Baptist himself would have refused, but, "Thus," said the Saviour, "it becometh us" including, as I apprehend, John with Himself. "Thus it becometh us to fulfil all righteousness."

It is not here a question of law; it was too late for this ever a ruinous thing for the sinner. It was a question of another sort of righteousness. It might be the feeblest recognition of God and man; it might be but a remnant of Israelites; but, at least, they owned the truth about themselves; and Jesus was with them in owning the ruin fully, and felt it all. No need was in Himself not a particle; but it is precisely when the heart is thus perfectly free, and infinitely above ruin, that it can most of all descend and take up what is of God in the hearts of any. So Jesus ever did, and did it thus publicly, joining Himself with whatever was excellent on the earth. He was baptized in Jordan an act most inexplicable for those who then or now might hold to His glory without entering into His heart of grace. To what painful feelings it might give rise! Had He anything to confess? Without a single flaw of His own He bent down to confess what was in others; He owned in all its extent, in its reality as none did, the state of Israel, before God and man; He joined Himself with those who felt it. But at once, as the answer to any and every unholy misapprehension that could be formed, heaven is opened, and a twofold testimony is rendered to Jesus. The Father's voice pronounces the Son's relationship, and His own complacency; while the Holy Ghost anoints Him as man. Thus, in His full personality, God's answer is given to all who might otherwise have slighted either Himself or His baptism.

The Lord Jesus thence goes forth into another scene the wilderness to be tempted of the devil; and this, mark, now that He is thus publicly owned by the Father, and the Holy Ghost had descended on Him. It is indeed, I might say, when souls are thus blessed that Satan's temptations are apt to come. Grace provokes the enemy. Only in a measure, of course, can we thus speak of any other than Jesus; but of Him who was full of grace and truth, in whom, too, the fulness of the Godhead dwelt even so, of Him it was fully true. The principle, at least, applies in every case. He was led up of the Spirit into the wilderness, to be there tried of the devil. The Holy Spirit has given the temptation to us in Matthew, according to the order in which it occurred. But here, as elsewhere, the aim is dispensational, not historical, as far as intention goes, though really so in point of fact; and I apprehend, specially with this in view, that it is only at the last temptation our Lord says, "Get thee hence, Satan." We shall see by and by why this disappears in the gospel of Luke. There is thus the lesson of wisdom and patience even before the enemy; the excellent, matchless grace of patience in trial; for what more likely to exclude it than the apprehension that it was Satan all the while? But yet our Saviour was so perfect in it, that He never uttered the word "Satan" until the last daring, shameless effort to tempt Him to render to the evil one the very worship of God Himself Not till then does our Lord say, "Get thee hence, Satan."

We shall dwell a little more upon the three temptations, if the Lord will, as to their intrinsic moral import, when we come to the consideration of Luke. I content myself now with giving what appears to me the true reason why the Spirit of God here adheres to the order of the facts. It is well, however, to remark, that the departure from such an order is precisely what indicates the consummate hand of God, and for a simple reason. To one who knew the facts in a human way, nothing would he more natural than to put them down just as they occurred. To depart from the historical order, more particularly when one had previously given them that order, is what never would be thought of, unless there were some mighty preponderant reason in the mind of him who did so. But this is no uncommon thing. There are cases where an author necessarily departs from the mere order in which the facts took place. Supposing you are describing a certain character; you put together striking traits from the whole course of his life; you do not restrain yourself to the bare dates at which they occurred. If you were only chronicling the events of a year, you keep to the order in which they happened; but whenever you rise to the higher task of bringing out moral features, you may be frequently obliged to abandon the consecutive order of events as they occurred.

It is precisely this reason that accounts for the change in Luke; who, as we shall find when we come to look at his gospel more carefully, is especially the moralist. That is to say, Luke characteristically looks upon things in their springs as well as effects. It is not his province to regard the person of Christ peculiarly, i.e., His divine glory; neither does he occupy himself with the testimony or service of Jesus here below, of which we all know Mark is the exponent. Neither is it true, that the reason why Matthew occasionally gives the order of time, is because such is always his rule. On the contrary, there is no one of the Gospel writers who departs from that order, when his subject demands it, more freely than he, as I hope to prove to the satisfaction of those open to conviction, before we close. If this be so, assuredly there must be some key to these phenomena, some reason sufficient to explain why sometimes Matthew adheres to the order of events, why he departs from it elsewhere.

I believe the real state of the facts to be this:- first of all, God has been pleased, by one of the evangelists (Mark), to give us the exact historical order of our Lord's eventful ministry. This alone would have been very insufficient to set forth Christ. Hence, besides that order, which is the most elementary, however important in its own place, other presentations of His life were due, according to various spiritual grounds, as divine wisdom saw fit, and as even we are capable of appreciating in our measure. Accordingly, I think it was owing to special considerations of this sort that Matthew was led to reserve for us the great lesson, that our Lord had passed through the entire temptation not only the forty days, but even that which crowned them at the close; and that only when an open blow was struck at the divine glory did His soul at once resent it with the words, "Get thee hence, Satan." Luke, on the contrary, inasmuch as he, for perfectly good and divinely given reason, changes the order, necessarily omits these words. Of course, I do not deny that similar words appear in your common English Bibles (in Luke 4:8); but no scholar needs to be informed that all such words are left out of the third gospel by the best authorities, followed by almost every critic of note, save the testy Matthaei, though scarce one of them seems to have understood the true reason why. Nevertheless, they are omitted by Catholics, Lutherans, and Calvinists; by High Church, and Low Church; by Evangelicals, Tractarians, and Rationalists. It does not matter who they are, or what their system of thought may be: all those who go upon the ground of external testimony alone are obliged to leave out the words in Luke. Besides, there is the clearest and the strongest evidence internally for the omission of these words in Luke, contrary to the prejudices of the copyists, which thus furnishes a very cogent illustration of the action of the Holy Spirit in inspiration. The ground of omitting the words lies in the fact, that the last temptation occupies the second place in Luke. If the words be retained, Satan seems to hold his ground, and renew the temptation after the Lord had told him to retire. Again, it is evident that, as the text stands in the received Greek text and our common English Bible, "Get thee behind me, Satan," is another mistake. InMatthew 4:10; Matthew 4:10, it is, rightly, "Get thee hence." Remember, I am not imputing a shade of error to the Word of God. The mistake spoken of lies only in blundering scribes, critics, or translators, who have failed in doing justice to that particular place. "Get thee hence, Satan," was the real language of the Lord to Satan, and is so given in closing the literally last temptation by Matthew.

When it was a question, at a later day, of His servant Peter, who, prompted by Satan, had fallen into human thoughts, and would have dissuaded his Master from the cross, He does say, "Get thee behind me." For certainly Christ did not want Peter to go away from Him and be lost, which would have been its effect. "Get thee [not hence, but] behind me," He says. He rebuked His follower, yea, was ashamed of him; and He desired that Peter should be ashamed of himself. "Get thee behind me, Satan," was thus appropriate language then. Satan was the source of the thought couched in Peter's words.

But when Jesus speaks to him whose last trial thoroughly betrays the adversary of God and man, i.e., the literal Satan, His answer is not merely, "Get thee behind me," but, "Get thee hence, Satan." Nor is this the only mistake, as we have seen, in the passage as given in the authorised version; for the whole clause should disappear from the account in Luke, according to the weightiest testimony. Besides, the reason is manifest. As it stands now, the passage wears this most awkward appearance, that Satan, though commanded to depart, lingers on. For in Luke we have another temptation after this; and of course, therefore, Satan must be presented as abiding, not as gone away.

The truth of the matter, then, is, that with matchless wisdom Luke was inspired of God to put the second temptation last, and the third temptation in the second place. Hence (inasmuch as these words of the third trial would be wholly incongruous in such an inversion of the historic order), they are omitted by him, but preserved by Matthew, who here held to that order. I dwell upon this, because it exemplifies, in a simple but striking manner, the finger and mind of God; as it shows us, also, how the copyists of the scriptures fell into error, through proceeding on the principle of the harmonists, whose great idea is to make all the four gospels practically one Gospel. that is, to fuse them together into one mass, and make them give out only, as it were, a single voice in the praise of Jesus. Not so; there are four distinct voices blending in the truest harmony, and surely God Himself in each one, and equally in all, but, withal, showing out fully and distinctively the excellencies of His Son. It is the disposition to blot out these differences, which has wrought such exceeding mischief, not merely in copyists, but in our own careless reading of the gospels. What we need is, to gather up all, for all is worthy; to delight ourselves in every thought that the Spirit of God has treasured up every fragrance, so to speak, that He has preserved for us of the ways of Jesus.

Turning, then, from the temptation (which we may hope to resume in another point of view, when the gospel of Luke comes before us and we shall have the different temptations on the moral side, with their changed order), I may in passing notice, that a very characteristic difference in the gospel of Matthew meets us in what follows. Our Lord enters upon His public ministry as a minister of the circumcision, and calls disciples to follow Him. It was not His first acquaintance with Simon, Andrew, and the rest, as we know from the gospel of John. They had before known Jesus, and, I apprehend, savingly. They are now called to be His companions in Israel, formed according to His heart as His servants here below; but before this we have a remarkable Scripture applied to our Lord. He changes his place of sojourn from Nazareth to Capernaum. And this is the more observable, because, in the Gospel of Luke, the first opening of His ministry is expressly at Nazareth; while the point of emphasis in Matthew is, that He leaves Nazareth, and comes and dwells in Capernaum. Of course, both are equally true; but who can say that they are the same thing? or that the Spirit of God had not His own blessed reasons for giving prominency to both facts? Nor is the reason obscure. His going to Capernaum was the accomplishment of the word of Isaiah 9:1-21, specifically mentioned for the instruction of the Jew, that it might be fulfilled which was spoken by Esaias the prophet, saying, "The land of Zebulun, and the land of Nephthalim, by the way of the sea, beyond Jordan, Galilee of the Gentiles. The people which sat in darkness saw great light; and to them which sat in the region and shadow of death light is sprung up." That quarter of the land was regarded as the scene of darkness; yet was it just there that God suddenly caused light to arise. Nazareth was in lower, as Capernaum was in upper Galilee. But more than this, it was the seat, above all others in the land, frequented by Gentiles Galilee ("the circuit") of the Gentiles. Now, we shall find throughout this gospel that which may be well stated here, and will be abundantly confirmed everywhere that the object of our gospel is not merely to prove what the Messiah was, both according to the flesh and according to His own divine intrinsic nature, for Israel; but also, when rejected by Israel, what the consequences of that rejection would be for the Gentiles, and this in a double aspect whether as introducing the kingdom of heaven in a new form, or as giving occasion for Christ's building His Church. These were the two main consequences of the rejection of the Messiah by Israel.

Accordingly, as in chapter it we found Gentiles from the East coming up to own the born King of the Jews, when His people were buried in bondage and Rabbinic tradition in heartless heedlessness, too, while boasting of their privileges; so here our Lord, at the beginning of His public ministry, as recorded in Matthew, is seen taking up His abode in these despised districts of the north, the way of the sea, where especially Gentiles had long dwelt, and on which the Jews looked down as a rude and dark spot, far from the centre of religious sanctity. There, according to prophecy, light was to spring up; and how brightly was it now accomplished? Next, we have the call of the disciples, as we have seen. At the end of the chapter is a general summary of the Messiah's ministry, and of its effects, given in these words: "And Jesus went about all Galilee, teaching in their synagogues, and preaching the gospel of the kingdom, and healing all manner of sickness and all manner of disease among the people. And His fame went throughout all Syria; and they brought unto Him all sick people that were taken with divers diseases and torments, and those which were possessed with devils, and those which were lunatic, and those that had the palsy; and He healed them. And there followed Him great multitudes of people from Galilee, and from Decapolis, and from Jerusalem, and from Judaea, and from beyond Jordan." This I read, in order to show that it is the purpose of the Spirit, in this part of our gospel, to gather a quantity of facts together under one head, entirely regardless of the question of time. It is evident, that what is here described in a few verses must have demanded a considerable space for its accomplishment. The Holy Ghost gives it all to us as a connected whole.

The self-same principle applies to the so-called sermon on the mount, on which I am about to say a few words. It is quite a misapprehension to suppose that Matthew 5:1-48; Matthew 6:1-34; Matthew 7:1-29 was given all in a single, unbroken discourse. For the wisest purposes, I have no doubt, the Spirit of God has arranged and conveyed it to us as one whole, without notice of the interruptions, occasions, etc.; but it is an unwarrantable conclusion for any to draw, that our Lord Jesus delivered it simply and solely as it stands in Matthew's gospel. What proves the fact is, that in the gospel of Luke we have certain portions of it clearly pertaining to this very sermon (not merely similar, or the same truth preached at other times, but this identical discourse), with the particular circumstances which drew them out. Take the prayer, for instance, that was here set before the disciples. (Matthew 6:1-34) As to this, we know from Luke 11:1-54 there was a request preferred by the disciples which led to it. As to other instruction, there were facts or questions, found in Luke, which drew out the remarks of the Lord, common to him and Matthew, if not Mark.

If it be certain that the Holy Ghost has been pleased to give us in Matthew this discourse and others as a whole, leaving out the originating circumstances found elsewhere, it is a fair and interesting inquiry why such a method of grouping with such omissions is adopted. The answer I conceive to be this, that the Spirit in Matthew loves to present Christ as the One like unto Moses, whom they were to hear. He presents Jesus not merely as a legislating prophet-king like Moses, but greater by far; for it is never forgotten that the Nazarene was the Lord God. Therefore it is that, in this discourse on the mountain, we have throughout the tone of One who was consciously God with men. If Jehovah called Moses up to the top of one mount) He who then spake the ten words sat now upon another mount, and taught His disciples the character of the kingdom of heaven, and its principles introduced as a whole, just answering to what we have seen of the facts and effects of His ministry, entirely passing by all intervals or connecting circumstances. As we had His miracles all put together, as I may say, in the gross, so with His discourses. We have thus in either case the same principle. The substantial truth is given to us without noticing the immediate occasion in particular facts, appeals, etc. What was uttered by the Lord, according to Matthew, is thus presented as a whole. The effect, therefore, is, that it is much more solemn, because unbroken, carrying its own majesty along with it. The Spirit of God imprints on it purposely this character here, as I have no doubt there was an intention that it should be so reproduced for the instruction of His own people.

The Lord, in short, was here accomplishing one of the parts of His mission according toIsaiah 53:1-12; Isaiah 53:1-12, where the work of Christ is twofold. It is not, as the authorized version has it, "By His knowledge shall my righteous servant justify many;" for it is unquestionable that justification is not by His knowledge. Justification is by faith of Christ, we know; and as far as the efficacious work on which it depends is concerned, it is clearly in virtue of what Christ has suffered for sin and sins before God. But I apprehend that the real force of the passage is, "By His knowledge shall my righteous servant in struct many in righteousness." It is not "justify" in the ordinary forensic sense of the word, but rather instructing in righteousness, as the context here requires, and as the usage of the word elsewhere, as in Daniel 12:1-13, leaves open. This seems to be what is meant of our Lord here.

In the teaching on the mount He was, in fact, instructing the disciples in righteousness: hence, too, one reason why we have not a word about redemption. There is not the slightest reference to His suffering on the cross; no intimation of His blood, death, or resurrection: He is instructing though not merely in righteousness. To the heirs of the kingdom the Lord is unfolding the principles of that kingdom most blessed and rich instruction, but instruction in righteousness. No doubt there is also the declaration of the Father's name, as far as could be then; but, still, the form taken is that of "instructing in righteousness." Let me add, as to the passage of Isaiah 53:1-12, that the remainder of the verse also accords with this: not " for," but, "and He shall bear their iniquities." Such is the true force of it. The one was in His life, when He taught His own; the other was in His death, when He bore the iniquities of many.

Into the details of the discourse on the mount I cannot enter particularly now, but would just say a few words before I conclude tonight. In its preface we have a method often adopted by the Spirit of God, and not unworthy of our study. There is no child of God that cannot glean blessing from it, even through a scanty glance; but when we look into it a little more closely, the instruction deepens immensely. First of all He pronounces certain classes blessed. These blessednesses divide into two classes. The earlier character of blessedness savours particularly of righteousness, the later of mercy, which are the two great topics of the Psalms. These are both taken up here: "Blessed are the poor in spirit: for theirs is the kingdom of heaven. Blessed are they that mourn: for they shall be comforted. Blessed are the meek: for they shall inherit the earth. Blessed are they which do hunger and thirst after righteousness: for they shall be filled." In the fourth case righteousness comes in expressly, and closes that part of the subject; but it is plain enough that all these four classes consist in substance of such as the Lord pronounces blessed, because they are righteous in one form or another. The next three are founded upon mercy. Hence we read as the very first "Blessed are the merciful: for they shall obtain mercy. Blessed are the pure in heart: for they shall see God. Blessed are the peacemakers: for they shall be called the children of God." Of course, it would be impossible to attempt more than a sketch at this time. Here, then, occurs the number usual in all these systematic partitions of Scripture; there is the customary and complete seven of Scripture. The two supplementary blessednesses at the end rather confirm the case, though at first sight they might appear to offer an exception. But it is not so really. The exception proves the rule convincingly; for in verse 10 you have, "Blessed are they which are persecuted for righteousness' sake;" which answers to the first four. Then, in verses 11 and 12, you have, "Blessed are ye . . . . . for my sake;" which answers to the higher mercy of the last three. "Blessed are ye, [there is thus a change. It is made a direct personal address] when men shall revile you, and persecute you, and shall say all manner of evil against you falsely for my sake." Thus it is the very consummation of suffering in grace, because it is for Christ's sake.

Hence the twofold persecutions (10-12) bring in the double character we find in the epistles suffering for righteousness' sake, and suffering for Christ's sake. These are two perfectly distinct things; because, where it is a question of righteousness, it is simply a person brought to a point. If I do not stand and suffer here, my conscience will be defiled; but this is in no way suffering for Christ's sake. In short, conscience enters where righteousness is the question; but suffering for Christ's sake is not a question of plain sin, but of His grace and its claims on my heart. Desire for His truth, desire for His glory, carries me out into a certain path that exposes me to suffering. I might merely do my duty in the place in which I am put; but grace is never satisfied with the bare performance of one's duty. Fully is it admitted that there is nothing like grace to meet duty; and doing one's duty is a good thing for a Christian. But God forbid that we should be merely shut up to duty, and not be free for the flowing over of grace which carries out the heart alone, with it. In the one case, the believer stops dead short: if he did not stand, there would be sin. In the other case, there would be a lack of testimony for Christ, and grace makes one rejoice to be counted worthy of suffering for His name: but righteousness is not in question.

Such, then, are the two distinct classes or groups of blessedness. First, there are the blessednesses of righteousness, to which the persecution for righteousness' sake pertains; next, the blessednesses of mercy or grace. Christ instructs in righteousness according to prophecy, but He does not confine Himself to righteousness. This never could be consistent with the glory of the person who was there. Accordingly, therefore, while there is the doctrine of righteousness, there is the introduction of what is above it and mightier than it, with the corresponding blessedness of being persecuted for Christ's sake. All here is grace, and indicates manifest progress.

The same thing is true of what follows: "Ye are the salt of the earth" it is that which keeps pure what is pure. Salt will not communicate purity to what is impure, but it is used as the preservative power according to righteousness. But light is another thing Hence we hear, in the 14th verse, "Ye are the light of the world." Light is not that which simply preserves what is good, but is an active power, which casts its bright shining into what is obscure, and dispels the darkness from before it. Thus it is evident that in this further word of the Lord we have answers to the differences already hinted at.

Much of the deepest interest might be found in the discourse; only this is not the occasion for entering into particulars. We have, as usual, righteousness developed according to Christ, which deals with man's wickedness under the heads of violence and corruption; next come other new principles of grace infinitely deepening what had been given under law. (Matthew 5:1-48) Thus, in the former of these, a word detects, as it were, the thirst of blood, as corruption lies in a look or desire. For it is no longer a question of mere acts, but of the soul's condition. Such is the scope of the fifth chapter. As earlier (verses 17, 18) the law is fully maintained in all its authority, we have later on (verses 21-48) superior principles of grace, and deeper truths, mainly founded upon the revelation of the Father's name the Father which is in heaven. Consequently it is not merely the question between man and man, but the Evil One on one side, and God Himself on the other; and God Himself, as a Father, disclosing, and proving the selfish condition of fallen man upon the earth.

In the second of these chapters (Matthew 6:1-34) composing the discourse, two main parts appear. The first is again righteousness. "Take heed [He says] that you do not your righteousness before men." Here it is not "alms," but "righteousness," as you may see in the margin. Then the righteousness spoken of branches out into three parts: alms, which is one part of it; prayer, another part; and fasting, a part of it not to be despised. This is our righteousness, the especial point of which is, that it should be not a matter of ostentation, but before our Father who sees in secret. It is one of the salient features of Christianity. In the latter part of the chapter, we have entire confidence in our Father's goodness to us, counting upon His mercy, certain that He regards us as of infinite value, and that, therefore, we need not be careful as the Gentiles are, because our Father knows what we have need of. It is enough for us to seek the kingdom of God, and His righteousness: our Father's love cares for all the rest.

The last chapter (Matthew 7:1-29) presses on us the motives of heart in our intercourse with men and brethren, as well as with God, who, however good, loves that we should ask Him, and earnestly too, as to each need; the adequate consideration of what is due to others, and the energy that becomes ourselves; for the gate is strait, and narrow the way that leads to life; warnings against the devil and the suggestions of his agents, the false prophets, who betray themselves by their fruits; and, lastly, the all-importance of remembering that it is not a thing of knowledge, or of miraculous power even, but of doing God's will, of a heart obedient to Christ's sayings. Here, again, if I be not mistaken, righteousness and grace are found alternating; for the exhortation against a censorious spirit is grounded on the certainty of retribution from others, and paves the way for an urgent call to self-judgment, which in us precedes all genuine exercise of grace. (verses Matthew 7:1-4.) Further, the caution against a lavishing of what was holy and beautiful on the profane is followed by rich and repeated encouragements to count on our Father's grace. (verses Matthew 7:5-11.)

Here, however, I must for the present pause, though one can only and deeply regret being obliged to pass so very cursorily over the ground; but I have sought in this first lecture to give thus far as simple, and at the same time as complete, a view of this portion of Matthew as I well could. I am perfectly aware that there has not been time for comparing it much with the others; but occasions will, I trust, offer for bringing into strong contrast the different aspects of the various gospels. However, my aim is also that we should have before us our Lord, His person, His teaching, His way, in every gospel.

I pray the Lord that what has been put, however scantily, before souls may at least stir up enquiry on the part of God's children, and lead them to have perfect, absolute confidence in that word which is of His grace indeed. We may thus look for deep profit. For, although to enter upon the gospels before the soul has been founded upon the grace of God will not leave us without a blessing, yet I am persuaded that the blessing is in every respect greater, when, having been attracted by the grace of Christ, we have at the same time been established in Him with all simplicity and assurance, in virtue of the accomplished work of redemption. Then, set free and at rest in our souls, we return to learn of Him, to look upon Him, to follow Him, to hear His word, to delight ourselves in His ways. The Lord grant that thus it may be, as we pursue our path through these different gospels which our God has vouchsafed to us.

Bibliographical Information
Kelly, William. "Commentary on Matthew 1:12". Kelly Commentary on Books of the Bible. https://www.studylight.org/​commentaries/​wkc/​matthew-1.html. 1860-1890.
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