Imatges de pÓgina



1 THE book of the generation of Jesus Christ, the son of David, the son of Abraham.


1. 'The book of the generation' is the proper title of the chapter. It is the same as to say, The account of the ancestry or family, or the genealogical table, of Jesus Christ. The phrase is common in Jewish writings. Compare Gen. v. 1. See also Gen. vi. 9. The Jews kept such tables of their families. Jesus.' See v. 21. Christ.' The word 'Christ' is a Greek word, signifying anointed. The Hebrew word signifying the same thing is Messiah. Hence, Jesus is called either the Messiah or the Christ, both meaning the same. The Jews speak of the Messiah; the christians speak of him as the Christ. Anciently, when kings and priests were set apart to their office, they were anointed with oil, Lev. iv. 3; vi. 20.7 Ex. xxviii. 41; xxix. 7. 1 Sam. ix. 16; Av. 1. 2 Sam. xxiii. 1. To anoint, therefore, means often the same as to consecrate, or set apart to any office. It is for this reason that the name is given to the Lord Jesus, Dan. ix. 24. He was set apart by God to be the King, and High Priest, and Prophet of his people. Anointing with oil, was, moreover, supposed to be emblematic of the influences of the Holy Spirit; and as God gave him the Spirit without measure, John iii. 34, so he is called peculiarly the Anointed of God. 'The son of David.' The word

son' among the Jews had a variety of significations. In this place it means a descendant of David; or one who was of the family of David. It was important to trace the genealogy of Jesus up to David, because the promise had been made that the Messiah should be of his family, and all the Jews expected it would be so. It would be impossible, therefore, to convince a Jew that Jesus was the Messiah, unless it could be shown that he was descended from David. See Jer. xxiii. 5. Ps. cxxxii. 10, 11; compared with Acts xiii. 23, and John vii. 42. 'The son of Abraham.' The descendant of Abraham. The promise was made to Abraham also. See Gen. xii. 3; xxi. 12; compare Heb. xi. 18. Gal. iii. 16. The Jews expected that the Messiah would be descended from him; and it was important, therefore, to trace the genealogy up to him also.

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.

2-16. These verses contain the genealogy of Jesus. Luke also (ch. iii.) 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. It does not comport with the design of these notes to enter minutely into an explanation of the perplexities of these passages. Most interpreters suppose that Matthew gives the genealogy of Joseph, and Luke that of Mary. They were both descended from David, but in different lines. It has been said also that Joseph was the legal son and heir of Heli, though the real son of Jacob, and thus the two lines terminated in him.

There are considerations which should set the matter at rest. 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. 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 them to be correct. The same may be said of the acute

pagans who wrote against christianity. 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. And all that can be asked now is, whether they copied the tables of those families correctly. It is clear that no one can prove that they did not so copy them.

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.

17. This division of the names in their genealogy was doubtless adopted for the purpose of aiding the memory. It was common among the Jews, and other similar instances are preserved. There were three leading persons and events that nearly, or quite divided their history into equal portions: Abraham, David, and the captivity. From one to the other was about fourteen generations, and, by omitting a few names, it was sufficiently accurate to be made a general guide or directory in remembering their history. Carrying away into Babylon.' This refers to the captivity of Jerusalem, and the removal of the Jews to Babylon by Nebuchadnezzar, 588 years before Christ. See 2 Chron. xxxvi.

18 Now 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.

18. On this wise.' Thus. In this manner. 6 'Espoused.' Betrothed, or engaged to be married. There was commonly an interval of ten or twelve months among the Jews between the contract of marriage and the celebration of the nuptials. See Gen. xxiv. 55. Judges xiv. 8. Yet such was the nature of this engagement, that unfaithfulness to each other was deemed adultery. See Deut. xxii. 25. 28. 'With child by the Holy Ghost.' See Note, Luke i. 35.

19 Then Joseph her husband, being a just man, and not willing to make her a public example, was minded to put her away privily.

19. Her husband.' The word in the original does not imply that they were married. It means here the man to whom she was espoused. A just man.' It means that he was kind, tender, merciful; so attached to Mary, that he was not willing that she should be exposed to public shame. He sought, therefore, secretly to dissolve the connexion without the punishment

commonly inflicted for adultery. The word 'just' has not unfre quently this meaning of mildness, or mercy. See 1 John i. 9. A public example.' To expose her to public shame or infamy. Put her away privately.' The law of Moses gave the husband the power of divorce, Deut xxiv. 1. We may remark here, on the greatness of this trial to botn Mary and Joseph. Joseph was attached to her, but Joseph was not yet satisfied of her innocence. We may learn how to put our trust in God. He will defend the innocent. God had so ordered it that she was betrothed to a man mild, amiable, and tender; and, in due time, Joseph was apprized of the truth in the case, and took his faithful and beloved wife to his bosom. Thus our only aim should be to preserve a conscience void of offence; and God will guard our reputation. We may be assailed, or appearances may be against us; but in due time God will take care to vindicate our character, and save us from ruin.

20 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, fear not to take unto thee Mary thy wife; for that which is conceived in her is of the Holy Ghost.


20. He thought on these things.' He did not act hastily. It was a case deeply affecting his happiness, his character, and the reputation and character of his chosen companion. God will guide the thoughtful and the anxious. And when we have looked patiently at a perplexing subject, and know not what to do, then God, as in the case of Joseph, will direct our way, Psa. xxv. 9. 'The angel of the Lord.' The word angel literally means a messenger. It is applied chiefly in the scriptures to those invisible holy beings who have not fallen into sin, who live in heaven, 1 Tim. v. 21; compare Jude 6; and who are sent forth to minister to those who shall be heirs of salvation, Heb. i. 13, 14. Dan. ix. 21. Various ways were employed by them in making known the will of God-by dreams, visions, assuming a human appearance, &c. 'In a dream.' This was a common way of making known the will of God to the ancient prophets and people of God, Gen. xx. 3; xxxvii. 5; xli. 1. 1 Kings iii 5. Dan. vii. 1. Job iv. 13-15. In what way it was ascertained that these dreams were from God, cannot now be told. It is sufficient for us to know that in this way many of the prophecies were communicated; and to remark that now there is no evidence that we are to put reliance on our dreams. 'Fear not.' Do not hesitate, or have fears about her virtue and purity. Do not fear that she will be unworthy of you, or will disgrace you.

21 And she shall bring forth a son, and thou shalt call his name JESUS: for he shall save his people from their sins.

21. His name Jesus.' The name Jesus is the same as Saviour. It is derived from the verb signifying to save. In Hebrew it is the same as Joshua. It was a very common name among the Jews. 'He shall save.' This expresses the same as the name, and on this account the name was given to him. He saves men by having died to redeem them; by giving the Spirit to renew them, John xvi. 7, 8; by his power in enabling them to overcome their spiritual enemies; in defending them from danger; in guiding them in the path of duty; in sustaining them in trials and in death; and he will raise them up at the last day, and exalt them to a world of purity and love. 'His people.' Those whom the Father has given to him. The Jews were called the people of God, because he had chosen them to himself, and regarded them as his peculiar and beloved people, separate from all the nations of the earth. Christians are called the people of Christ, because it was the purpose of the Father to give them to him, Isa. liii. 11. John vi. 37; and because in due time he came to redeem them to himself, Titus ii. 14. 1 Peter i. 2. From their sins. This is the great business of Jesus in coming and dying. It is not to save men in their sins, but from their sins. Sinners could not be happy in heaven. It would be a place of wretchedness to the guilty. The design of Jesus was, therefore, to save from sin; by dying to make an atonement, Titus ii. 14, and by renewing the heart, and purifying the soul, and preparing his people for a pure and holy heaven. And from this we may learn: 1. That Jesus had a design in coming into the world; he came to save his people, and that design will surely be accomplished. 2. We have no evidence that we are his people, unless we are saved from the power and dominion of sin. A mere profession of being his people will not answer. It is impossible that we can be christians, if we indulge in sin, and live in the practice of any known iniquity. 3. That all professing christians might feel, that there is no salvation unless it is from sin, and that they can never be admitted to a holy heaven hereafter, unless they are made pure by the blood of Jesus here.

22 Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying, 23 Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us.

22, 23. The prophecy here quoted is recorded in Isa. vii. 14. It was delivered about 740 years before Christ, in the reign of Ahaz, king of Judah. It implies that the conception of Christ was entirely miraculous, or that the body of the Messiah was created directly by the power of God, agreeably to the declaration in Heb. x. 5. Emmanuel.' This is a Hebrew word, and means

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