1: The book of the generation of Jesus Christ - That is,
strictly speaking, the account of his birth and genealogy.
This title therefore properly relates to the verses that
immediately follow: but as it sometimes signifies the history
of a person, in that sense it may belong to the whole book. If
there were any difficulties in this genealogy, or that given by
St. Luke, which could not easily be removed, they would rather
affect the Jewish tables, than the credit of the evangelists: for
they act only as historians setting down these genealogies, as
they stood in those public and allowed records. Therefore they
were to take them as they found them. Nor was it needful they
should correct the mistakes, if there were any. For these
accounts sufficiently answer the end for which they are recited.
They unquestionably prove the grand point in view, that Jesus
was of the family from which the promised seed was to come. And
they had more weight with the Jews for this purpose, than if
alterations had been made by inspiration itself. For such
alterations would have occasioned endless disputes between them
and the disciples of our Lord. The son of David, the son of
Abraham - He is so called, because to these he was more peculiarly
promised; and of these it was often foretold the Messiah should
spring. (Lu 3:31).
3: Of Thamar - St. Matthew adds the names of those women also,
that were remarkable in the sacred history.
4: Naasson - Who was prince of the tribe of Judah, when the
Israelites entered into Canaan.
5: Obed begat Jesse - The providence of God was peculiarly shown
in this, that Salmon, Boaz, and Obed, must each of them have been
near a hundred years old, at the birth of his son here recorded.
6: David the king - Particularly mentioned under this character,
because his throne is given to the Messiah.
8: Jehoram begat Uzziah - Jehoahaz, Joash, and Amaziah coming
between. So that he begat him mediately, as Christ is mediately
the son of David and of Abraham. So the progeny of Hezekiah,
after many generations, are called the sons that should issue
from him, which he should beget, (Isa 39:7).
11: Josiah begat Jeconiah - Mediately, Jehoiakim coming between.
And his brethren - That is, his uncles. The Jews term all kinsmen
brethren. About the time they were carried away - Which was a
little after the birth of Jeconiah.
16: The husband of Mary - Jesus was generally believed to be the
son of Joseph. It was needful for all who believed this, to
know, that Joseph was sprung from David. Otherwise they would
not allow Jesus to be the Christ. Jesus, who is called Christ
- The name Jesus respects chiefly the promise of blessing made to
Abraham: the name Christ, the promise of the Messiah's kingdom,
which was made to David.
It may be farther observed, that the word Christ in Greek, and
Messiah in Hebrew, signify anointed, and imply the prophetic,
priestly, and royal characters, which were to meet in the
Messiah. Among the Jews, anointing was the ceremony whereby
prophets, priests, and kings were initiated into those offices.
And if we look into ourselves, we shall find a want of Christ in
all these respects. We are by nature at a distance from God,
alienated from him, and incapable of a free access to him.
Hence we want a mediator, an intercessor, in a word, a Christ,
in his priestly office. This regards our state with respect to
God. And with respect to ourselves, we find a total darkness,
blindness, ignorance of God, and the things of God. Now here we
want Christ in his prophetic office, to enlighten our minds, and
teach us the whole will of God. We find also within us a
strange misrule of appetites and passions. For these we want
Christ in his royal character, to reign in our hearts, and
subdue all things to himself.
17: So all the generations - Observe, in order to complete the
three fourteens, David ends the first fourteen, and begins the
second (which reaches to the captivity) and Jesus ends the third
fourteen.
When we survey such a series of generations, it is a natural
and obvious reflection, how like the leaves of a tree one
passeth away, and another cometh! Yet the earth still abideth.
And with it the goodness of the Lord which runs from generation
to generation, the common hope of parents and children.
Of those who formerly lived upon earth, and perhaps made the
most conspicuous figure, how many are there whose names are
perished with them? How many, of whom only the names are
remaining? Thus are we likewise passing away! And thus shall
we shortly be forgotten! Happy are we, if, while we are forgotten
by men, we are remembered by God! If our names, lost on earth,
are at length found written in the book of life!
19: A just man - A strict observer of the law: therefore not
thinking it right to keep her.
21: Jesus - That is, a Saviour. It is the same name with Joshua
(who was a type of him) which properly signifies, The Lord,
Salvation. His people - Israel. And all the Israel of God.
23: They shall call his name Emmanuel - To be called, only means,
according to the Hebrew manner of speaking, that the person
spoken of shall really and effectually be what he is called, and
actually fulfil that title. Thus, Unto us a child is born - and
his name shall be called Wonderful, Counsellor, the Mighty God,
the Prince of Peace - That is, he shall be all these, though not so
much nominally, as really, and in effect. And thus was he called
Emmanuel; which was no common name of Christ, but points out his
nature and office; as he is God incarnate, and dwells by his
Spirit in the hearts of his people.
It is observable, the words in Isaiah are, Thou (namely, his
mother) shalt call; but here, They - that is, all his people,
shall call - shall acknowledge him to be Emmanuel, God with us.
Which being interpreted - This is a clear proof that St. Matthew
wrote his Gospel in Greek, and not in Hebrew.(Isa 7:14).
25: He knew her not, till after she had brought forth - It cannot
be inferred from hence, that he knew her afterward: no more than
it can be inferred from that expression, (2Sa 6:23),
Michal had no child till the day of her death, that she had
children afterward. Nor do the words that follow, the first - born
son, alter the case. For there are abundance of places, wherein
the term first born is used, though there were no subsequent
children. (Lu 2:7).
