Mat 1:1-17 | Clarke | e4.org | THE GOSPEL ACCORDING TO ST. MATTHEW. -Usherian year of the World, 4000. -Alexandrian year of the World, 5498. -Antiochian year of the World, 5488. -Constantinopolitan AEra of the World, 5504. -Year of the Julian Period, 4709. -AEra of the Seleucidae, 308. -Year before the vulgar AEra of Christ, 5. -Year of the CXCIII. Olympiad, 4. -Year of the building of Rome, 749. -Year of the Emperor Augustus, i.e. from the battle of Actium, 26. -Consuls, Augustus XII. and Lucius Cornelius Sulla. -Year of the Paschal Cycle or Dionysian Period, 530. -Year of the Solar Cycle, 5. -Year of the Lunar Cycle, 13. -Dominical Letters, B A. CHAPTER I. The genealogy of Christ divided into three classes of fourteen generations each: The first fourteen, from Abraham to David , 2-6. The second fourteen, from Solomon to Jechonias , 7-10. The third fourteen, from Jechonias to Christ , 11-16. The sum of these generations , 17. Christ is conceived by the Holy Ghost, and born of the Virgin Mary, when she was espoused to Joseph , 18. Joseph's anxiety and doubts are removed by the ministry of an Angel , 19, 20; by whom the child is named JESUS, 21. The fulfilment of the prophecy of Isaiah relative to this , 22, 23. Joseph takes home his wife, Mary, and Christ is born , 24, 25. NOTES ON CHAP. I. Verse 1. The book of the generation of Jesus Christ ] I suppose these words to have been the original title to this Gospel; and that they signify, according to the Hebrew Phraseology, not only the account of the genealogy of Christ, as detailed below, but the history of his birth, acts, sufferings, death, resurrection, and ascension. The phrase, book of the generation , sepher toledoth , is frequent in the Jewish writings, and is translated by the Septuagint, βιβλοςγενεσεως, as here, by the evangelist; and regularly conveys the meaning given to it above; e. g. This is the book of the generations of Adam , . That is, the account of the life of Adam and certain of his immediate descendants. Again. These are the generations of Jacob , . That is, the account or history of Jacob, his son Joseph, and the other remarkable branches of the family. And again. These are the generations of Aaron and Moses , . That is, the history of the life and acts of these persons, and some of their immediate descendants. The same form of expression is also used, , when giving the history of the creation of heaven and earth. Some have translated βιβλοςγενεσεως, The book of the genealogy ; and consider it the title of this chapter only; but the former opinion seems better founded. Jesus Christ ] See on . The son of David, the son of Abraham ] No person ever born could boast, in a direct line, a more illustrious ancestry than Jesus Christ. Among his progenitors, the regal, sacerdotal , and prophetic offices, existed in all their glory and splendour . DAVID, the most renowned of sovereigns, was king and prophet : ABRAHAM, the most perfect character in all antiquity, whether sacred or profane, was priest and prophet : but the three offices were never united except in the person of Christ; he alone was prophet, priest , and king ; and possessed and executed these offices in such a supereminent degree as no human being ever did, or ever could do. As the principal business of the prophet was to make known the will of God to men, according to certain partial communications received from Heaven; so Jesus, who lay in the bosom of the Father, and who was intimately and thoroughly acquainted with all the mysteries of the eternal world, came to declare the Divine nature and its counsels to mankind; see . As the business of the priest was to offer sacrifices to God, to make atonement for the sins of the people; so Christ was constituted a high priest, to make, by the sacrifice of himself, an atonement for the sins of the whole world; see , and the whole Epistle to the Hebrews. As the office of king was to reign over, protect , and defend the people committed to his care by the Divine Providence; so Christ is set as a king upon Sion, having the heathen for his inheritance, and the uttermost parts of the earth for his possession, , &c. Of the righteousness, peace, and increase of whose government, there shall be no end, . This three-fold office, Christ executes not only in a general sense, in the world at large; but, in a particular sense, in every Christian soul. He is first a prophet , to teach the heart of man the will of God; to convict the conscience of sin, righteousness, and judgment; and fully to illustrate the way of salvation. He is next a priest , to apply that atonement to the guilty conscience, the necessity of which, as a prophet , he had previously made known. And lastly, as a king , he leads captivity captive, binds and casts out the strong man armed, spoils his goods, extends the sway of the sceptre of righteousness, subdues and destroys sin, and reigns Lord over all the powers and faculties of the human soul; so that AS sin reigned unto death , EVEN so does grace reign through righteousness, unto eternal life , by Jesus Christ our Lord . . It is remarkable, that the evangelist names David before Abraham , though the latter was many generations older: the reason seems to be this, that David was not only the most illustrious of our Lord's predecessors, as being both king and prophet ; but because that promise, which at first was given to Abraham, and afterwards, through successive generations, confirmed to the Jewish people, was at last determined and restricted to the family of David . Son of David , was an epithet by which the Messiah was afterwards known among the Jews; and, under this title, they were led to expect him by prophetic authority. See ; , compared with , and ; . Christ was prophesied of under the very name of David . See .

‏ Matthew 1:1-17

THE GOSPEL

ACCORDING TO

ST. MATTHEW.

-Usherian year of the World, 4000.

-Alexandrian year of the World, 5498.

-Antiochian year of the World, 5488.

-Constantinopolitan AEra of the World, 5504.

-Year of the Julian Period, 4709.

-AEra of the Seleucidae, 308.

-Year before the vulgar AEra of Christ, 5.

-Year of the CXCIII. Olympiad, 4.

-Year of the building of Rome, 749.

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

26.

-Consuls, Augustus XII. and Lucius Cornelius Sulla.

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

-Year of the Solar Cycle, 5.

-Year of the Lunar Cycle, 13.

-Dominical Letters, B A.

CHAPTER I.

The genealogy of Christ divided into three classes of fourteen generations each: The first fourteen, from Abraham to David,

2-6.

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

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

The sum of these generations, 17.

Christ is conceived by the Holy Ghost, and born of the Virgin Mary, when she was espoused to Joseph, 18.

Joseph's anxiety and doubts are removed by the ministry of an Angel, 19, 20;

by whom the child is named JESUS, 21.

The fulfilment of the prophecy of Isaiah relative to this,

22, 23.

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

NOTES ON CHAP. I.

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

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

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

Jesus Christ] See on Mt 1:16, 21.

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

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

Verse 2. Abraham begat Isaac] In this genealogy, those persons only, among the ancestors of Christ, which formed the direct line, as specified: hence no mention is made of Ishmael, the son of Abraham, nor of Esau, the son of Isaac; and of all the twelve patriarchs, or sons of Jacob, Judah alone is mentioned.

Verse 3. Phares and Zara] The remarkable history of these twins may be seen, Gen. 38: Some of the ancients were of opinion, that the evangelist refers to the mystery of the youngest being preferred to the eldest, as prefiguring the exaltation of the Christian Church over the synagogue. Concerning the women whose names are recorded in this genealogy, see the note at the end of the chapter.

Verse 8. Joram begat Ozias] This is the Uzziah, king of Judah, who was struck with the leprosy for his presumption in entering the temple to offer incense before the Lord. See 2Ch 26:16, &c. Ozias was not the immediate son of Joram: there were three kings between them, Ahaziah, Joash, and Amaziah, which swell the fourteen generations to seventeen: but it is observed that omissions of this kind are not uncommon in the Jewish genealogies. In Ezr 7:3, Azariah is called the son of Meraioth, although it is evident, from 1Ch 6:7-9, that there were six descendants between them. This circumstance the evangelist was probably aware of; but did not see it proper to attempt to correct what he found in the public accredited genealogical tables; as he knew it to be of no consequence to his argument, which was merely to show that Jesus Christ as surely descended, in an uninterrupted line from David, as David did from Abraham. And this he has done in the most satisfactory manner; nor did any person in those days pretend to detect any inaccuracy in his statement; though the account was published among those very people whose interest it was to expose the fallacy, in vindication of their own obstinate rejection of the Messiah, if any such fallacy could have been proved. But as they were silent, modern and comparatively modern unbelievers may for ever hold their peace. The objections raised on this head are worthy of no regard; yet the following statement deserves notice.

St. Matthew took up the genealogies just as he found them in the public Jewish records, which, though they were in the main correct, yet were deficient in many particulars. The Jews themselves give us sufficient proof of this. The Talmud, title Kiddushim, mentions ten classes of persons who returned from the Babylonish captivity: I. COHANEY, priests. II. LEVEY, Levites. III. YISHRAEL, Israelites. IV.

CHULULEY, common persons, as to the priesthood; such whose fathers were priests, but their mothers were such as the priests should not marry. V. GIREY, proselytes. VI. CHARUREY, freed-men, or servants who had been liberated by their masters. VII. MAMZIREY, spurious, such as were born in unlawful wedlock. VIII. NETHINEY, Nethinim. IX.

SHETUKEY, bastards, persons whose mothers, though well known, could not ascertain the fathers of their children, because of their connections with different men. X. ASUPHEY, such as were gathered up out of the streets, whose fathers and mothers were utterly unknown. Such was the heterogeneous mass brought up from Babylon to Jerusalem; and although we learn from the Jews, that great care was taken to separate the spurious from the true-born Israelites, and canons were made for that purpose, yet it so happened, that sometimes a spurious family had got into high authority, and therefore must not be meddled with. See several cases in Lightfoot. On this account, a faithful genealogist would insert in his roll such only as were indisputable. "It is therefore easy to guess," says Dr. Lightfoot, "whence Matthew took the last fourteen generations of this genealogy, and Luke the first forty names of his: namely, from the genealogical rolls, at that time well known, and laid up in the public κειμηλια, repositories, and in the private also. And it was necessary indeed, in so noble and sublime a subject, and a thing that would be so much inquired into by the Jewish people, as the lineage of the Messiah would be, that the evangelists should deliver a truth, not only that could not be gainsayed, but also might be proved and established from certain and undoubted rolls of ancestors." See Horae Talmudicae.

Verse 11. Josias begat Jechonias, &c.] There are three considerable difficulties in this verse. 1. Josias was not the father of Jechonias; he was only the grandfather of that prince: 1Ch 3:14-16. 2. Jechonias had no brethren; at least, none are on record. 3. Josias died 20 years before the Babylonish captivity took place, and therefore Jechonias and his brethren could not have been begotten about the time they were carried away to Babylon. To this way be added a fourth difficulty, viz. there are only thirteen in this 2nd class of generations; or forty-one, instead of forty-two, in the whole. But all these difficulties disappear, by adopting a reading found in many MSS. ιοωσιαςδεεγεννησετος ιωακειμ� ιωακειμδεεγεννησετονιεχονιαν. And Josias begat JEHOIAKIM, or Joakim, and JOAKIM begat Jechonias. For this reading, see the authorities in Griesbach. Josiah was the immediate father of Jehoiakim (called also Eliakeim and Joakim) and his brethren, who were Johanan, Zedekiah, and Shallum: see 1Ch 3:15. Joakim was the father of Joachin or Jechonias, about the time of the first Babylonish captivity: for we may reckon three Babylonish captivities. The first happened in the fourth year of Joakim, son of Josiah, about A. M. 3398. In this year, Nebuchadnezzar, having taken Jerusalem, led a great number of captives to Babylon. The second captivity happened under Jechoniah, son of Joakim; who, having reigned three months, was taken prisoner in 3405, and was carried to Babylon, with a great number of the Jewish nobility. The third captivity took place under Zedekiah, A. M. 3416. And thus, says Calmet, Mt 1:11 should be read: Josias begat Joakim and his brethren: and Joakim begat Jechonias about the time of the first Babylonish captivity; and Jechonias begat Salathiel, after they were brought to Babylon. Thus, with the necessary addition of Joakim, the three classes, each containing fourteen generations, are complete. And to make this the more evident, I shall set down each of these three generations in a separate column, with the additional Joakim, that the reader may have them all at one view.

1 Abraham 1 Solomon 1 Jechonias

2 Isaac 2 Rehoboam 2 Salathiel

3 Jacob 3 Abia 3 Zorobabel

4 Judah 4 Asa 4 Abiud

5 Pharez 5 Josaphat 5 Eliakim

6 Esrom 6 Joram 6 Azor

7 Aram 7 Ozias 7 Sadoc

8 Aminadab 8 Joatham 8 Achim

9 Naason 9 Achaz 9 Eliud

10 Salmon 10 Ezekias 10 Eleazar

11 Booz 11 Manasses 11 Matthan

12 Obed 12 Amon 12 Jacob

13 Jesse 13 Josias 13 Joseph

14 David 14 Joachim 14 JESUS

In all forty-two generations.

Verse 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: Jer 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, Jer 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 Lu 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.

Verse 16. Jesus, who is called Christ.] As the word χριστος Christ, signifies the anointed or anointer, from χριω, to anoint, it answers exactly to the Hebrew mashiach, which we pronounce Messiah or Messias; this word comes from the root mashac, signifying the same thing. As the same person is intended by both the Hebrew and Greek appellation, it should be regularly translated The Messiah, or The Christ; whichever is preferred, the demonstrative article should never be omitted.

Priests, prophets, and kings, among the Jews, were anointed in order to the legitimate exercise of their respective offices. Hence the word χριστος Christ, or Mashiach, became a name of dignity, and often signified the same as king. See Isa 45:1; Ps 105:15; Le 4:3; 6:20; 1Sa 2:10. The words Mashiach and melec, χριστος and βασιλευς, Christ and king, are frequently interchanged. 1Sa 2:10; Ps 2:2, 6; Lu 23:2; and see the Scholia of Rosenmuller on this place. The reason of this may be seen in the following note, which I extract from the comment on Ex 29:7.

"It appears from Isa 61:1, that anointing with oil, in consecrating a person to any important office, whether civil or religious, was considered as an emblem of the communication of the gifts and graces of the Holy Spirit. This ceremony was used on three occasions, viz. the installation of prophets, priests, and kings, into their respective offices. But why should such an anointing be deemed necessary? Because the common sense of men taught them that all good, whether spiritual or secular, must come from God, its origin and cause. Hence it was taken for granted, 1. That no man could foretell events, unless inspired by the Spirit of God. And therefore the prophet was anointed, to signify the communication of the Spirit of wisdom and knowledge. 2. That no person could offer an acceptable sacrifice to God for the sins of men, or profitably minister in holy things, unless enlightened, influenced, and directed, by the Spirit of grace and holiness. Hence the priest was anointed, to signify his being divinely qualified for the due performance of his sacred functions. 3. That no man could enact just and equitable laws, which should have the prosperity of the community and the welfare of the individual continually in view, or could use the power confided to him only for the suppression of vice and the encouragement of virtue, but that man who was ever under the inspiration of the Almighty. Hence kings were inaugurated by anointing with oil. Two of these offices only exist in all civilized nations, the sacerdotal and regal; and, in some countries, the priest and king are still consecrated by anointing. In the Hebrew language mashach signifies to anoint; and mashiach, the anointed person. But as no man was ever dignified by holding the three offices, so no person ever had the title Mashiach, the anointed one, but Jesus, The CHRIST. He alone is King of kings, and Lord of lords: the king who governs the universe, and rules in the hearts of his followers; the prophet, to instruct men in the way wherein they should go; and the great high priest, to make atonement for their sins. Hence he is called the Messias, a corruption of the word ha-mashiach, THE anointed ONE, in Hebrew; which gave birth to οχριστος ho Christos, which has precisely the same signification in Greek: of him, Melchisedeck, Abraham, Aaron, David, and others, were illustrious types. But none of these had the title of THE MESSIAH, or THE ANOINTED OF GOD. This does, and ever will, belong exclusively to JESUS, The CHRIST."

Verse 17. Fourteen generations] See Clarke on Mt 1:11. The Jews had a sort of technical method of summing up generations in this way. In Synopsis Sohar, p. 132, n. 18, we have the following words; "From Abraham to Solomon were fifteen generations; and then the moon was at the full. From Solomon to Zedekiah were other fifteen generations; the moon was then in the wane, and Zedekiah's eyes were put out." That is, the regal state came to its zenith of light and glory in the time of Solomon; but decreased gradually, till it became nearly extinct in the days of Zedekiah. See Schoetgen.