Genealogy of Jesus Christ. CHAPTER I. Genealogy of Jesus Christ Α. Μ. 4000. 11 And Josias" begat Jechonias || 14 And Azor begat Sadoc; and A. M. 4000. and his brethren, about the time they || Sadoc begat Achim; and Achim be gat Eliud; were carried away to Babylon : 12 And after they were brought to Babylon, 15 And Eliud begat Eleazar; and Eleazar PJechonias begat Salathiel; and Salathiel be-begat Matthan; and Matthan begat Jacob; gat Zorobabel; 13 And Zorobabel begat Abiud; and Abiud begat Eliakim; and Eliakim begat Azor; 16 And Jacob begat Joseph the husband of Mary, of whom was born Jesus, who is called Christ. 1 Some read, Josias begat Jakim, and Jakim begat Jechonias. ■1 Chron. iii. 15, 16.- 2 Kings xxiv. 14-16; xxv.11; 2 Chr. xxxvi. 10, 20; Jer. xxvii. 20; xxxix. 9; lii. 11, 15, 28-30; Dan. i. 2. P 1 Chron. iii. 17, 19.9 Ezra iii. 2; Neh. xii. 1. divine direction, that the sin of Jehoram is thus note,) expounds itself: it being added, a man that animadverted upon, even to the fourth generation, || shall not prosper in his days; for no man of his his intermediate descendants being thus blotted out || of the records of Christ's family, and overlooked as if they had never been." Verse 11. Josias begat Jechonias-According to || the Bodleian and other MSS., (of which notice is taken in the margin of our Bibles,) we must read || Josiah begat Jehoiakim, and Jehoiakim begat Jechoniah. And this indeed seems absolutely necessary to keep up the number of fourteen generations; un seed shall prosper, sitting on the throne of David, and ruling any more in Judah. The expression, therefore, manifestly means, without a child that shall actually succeed in the kingdom: for the text itself supposes that he should have seed, but none that should prosper, sitting on the throne of David and ruling in Judah: which is according to the sacred history, (2 Chron. xxxvi.,) for the king of Babylon set up Zedekiah, his uncle, in his stead, less we suppose, with Dr. Whitby, that the Jecho-who was the last king of Judah, in the 11th year niah here is a different person from that Jechoniah || of whose reign the Jews were carried away captive. mentioned in the next verse, which seems a very || Salathiel begat Zorobabel-Here is another diffiunreasonable supposition, since it is certain that culty: for, 1 Chron. iii. 19, we read, The sons of throughout this whole table each person is men-Pedaiah were Zerubbabel and Shimei: now if Zerubbabel was the son of Pedaiah, how could he be the son of Salathiel? In answer to this, let it be observed, 1st, that Salathiel might die without issue, and Pedaiah, his brother, might marry his tioned twice, first as the son of the preceding, and then as the father of the following. And his brethren-Jehoahaz and Zedekiah, who were both kings of Judah, the former the predecessor to Jehoiakim, and the latter the successor of his son Jehoiachin. || widow, (according to the law of God, Deut. xxv. 5,) Of the history of these persons see the notes on to raise up seed to his brother. Zerubbabel, being 2 Kings xxiii. 30, 31; and xxiv. 1-30; and xxv. 1-7. the fruit of this marriage, would of course be called About the time they were carried away to Babylon- the son of Salathiel and the son of Pedaiah. Or, There were two transportations to Babylon of the 2dly, there might be two persons of the name of tribes which composed the kingdom of Judah. The Zerubbabel; one the son of Salathiel, and the other first happened in the eighth year of the reign of the son of his brother Pedaiah. This seems very Jehoiachin the son of Jehoiakim. For Jehoiachin likely, considering that the word Zerubbabel sigdelivered up the city to Nebuchadnezzar, and, by nifies a stranger in Babylon, a name which very treaty, agreed to go with the Chaldeans to Babylon, probably would be given to several children born at which time the princes and the mighty men, in the captivity. Be this as it may, the Zerubbabel even 10,000 captives, with all the craftsmen and here mentioned was that illustrious person who was smiths, were carried away to Babylon. 2 Kings the chief instrument of restoring and settling the xxiv. 12-16. The second transportation happened || Jewish commonwealth, on their return from captivity. in the 11th year of the reign of Zedekiah, when the city was taken by storm, and all the people made prisoners of war and carried off. The seventy || years of the captivity were dated from the first transportation, here properly called μετοικεσια, α || removal or migration: and it is of this that the evangelist speaks in this genealogy: the other is more properly termed αιχμαλωσια, a being taken and carried away captive. Verse 12. And after they were brought to Babylon-After the Babylonish captivity commenced, Jechonias begat Salathiel-It is here objected, that God said concerning this Jeconiah, called also Coniah, Jer. xxii. 30, Write ye this man childless: How then did he beget Salathiel? This objection Verse 16. Jacob begat Joseph-It is evident that Joseph was properly the son of Jacob, and only the son-in-law of Eli: Luke iii. 23. See note on verse 2. Though Joseph was not the true father of Christ, yet Christ's pedigree was reckoned by him, because he had no other father as man, and Joseph was his supposed father, being the husband of Mary, his mother; and the mother being transplanted into her husband's family, the child must go for one of that family. And therefore Joseph's family was to be set down, lest, if it had not been known, the Jews should have taken occasion to reject Christ on that account, for it was generally received among them that Jesus was the son of the carpenter, Matt. is easily answered, for that verse, (where see the | xiii. 55; the son of Joseph, John vi. 42. If, there Genealogy of Jesus Christ. Α. Μ. 4000. ST. MATTHEW. Genealogy of Jesus Christ. 17 So all the generations from Abra- || into Babylon are fourteen generations; A. M. 4000. ham to David are fourteen genera- and from the carrying away into Ba tions; and from David until the carrying away fore, Joseph had not been acknowledged to have been of the tribe of Judah, and of the family of David, they would undoubtedly have considered this as a strong objection to Christ's pretences of bylon unto Christ are fourteen generations. as for the executing of all his other offices. See Luke iv. 18; John iii. 34; Acts iv. 27; and x. 36, 38. As all the offices mentioned above, the prophetic, the priestly, the kingly, were to meet in him, and being the Messiah. Hence the Divine Wisdom was to be sustained by him in an infinitely higher depleased to direct this apostle to remove that stum-gree than they were by any persons under the bling-block. Let it be observed, further, that "it | Jewish dispensation, who were no more than types was a received rule among the Jews, that the family || of him, so he is represented as anointed with the of the mother is not called a family; all their pedi- || oil of gladness above his fellows, Heb. i. 9. He is grees being reckoned and deduced from the father. This is the reason why Matthew has here set down the genealogy of Joseph; and thus Jesus Christ is the son of David, because Joseph's marriage with Mary gave to Jesus a right to all the privileges which a child, that is born of strange parents, was entitled to by adoption, and which were granted by law to the posterity of a man who had married his brother's widow. It is, moreover, very probable, that Mary was an only daughter, and an heiress, and consequently obliged to marry in her own family. See Num. xxxvi. 7-9. So that by giving the genealogy of Joseph, Matthew gives at the same time that of Mary. He is called the husband of Mary; for the names of husband and wife were given by the Jews to persons who were only betrothed. See Gen. xxix. 21; Deut. xxii. 24. Some copies, however, read, Joseph, to whom the virgin Mary was betrothed." Of whom was born JesusThis is elegantly said, for he was the seed of the immeasurably filled with the Holy Ghost, even as to his human nature, and most completely qualified for sustaining every office and character in which we need him. Are we ignorant of God and of divine things? He is a teacher come from God, a prophet like, nay, superior to Moses, and him we are to hear on pain of eternal destruction. He is the truth, and wisdom, and word of God: yea, the light of the world, and they that believe in him shall not abide in darkness, but shall have the light of life. Have we sinned and come short of the glory of God? Are we guilty before God, and subject to his just judgment? He is the high priest of our profession, a priest for ever after the order of Melchisedek, a priest possessed of an unchangeable priesthood, and who, by one offering of himself, once made, hath perfected for ever them that are sanctified; having put away sin by the sacrifice of himself, and ever living to make intercession for us. Are we the servants of sin, and therefore the subjects of Satan, woman, not of the man. Who is called Christ- | captivated by his power, and held under his domin ion? Does this present world tyrannise over us, and the law in our members war against the law of our mind and lead us captive to the law of sin that is in our members? And are we subject also to the law of death, and in bondage to the fear of it? He is exalted a prince and a saviour; is a king set upon the holy hill of Zion; and as to this office, also, the Spirit of the Lord God is upon him, because the Lord hath anointed him to proclaim liberty to the captives, and the opening of the prison to them that are bound: to proclaim the acceptable year of the Lord; to deliver us from this present evil world; to make us free from the law of sin and death; to destroy him that had the power of death, that is, the devil;-and to deliver them, who, through fear of death, were all their life long sub i. e., Who is known by that name, and is really the Verse 17. So all the generations, &c. - "Matthew, designing to show that Jesus was the Messiah, began his genealogy at Abraham, to whom the promise was originally made, that in his seed all the families of the earth should be blessed. But the succession of Christ's ancestors, from Abraham downward, naturally resolved itself into three classes; viz., first of private persons from Abraham to David; next of kings from David to Jehoiakim; and then of private persons from the Babylonish captivity, when an end was put to the royal dignity as appears from Dan. ix. 25, 26, began to be referred to one Redeemer, whom the Jews, encouraged by the predictions of the prophets, and especially of the last named, Daniel, looked for from God, to be their chief ruler and teacher, John iv. 25; and by whom a perfect reparation of the breach was expected to be made. That supereminent and singular Christ, Jesus professed himself to be, and both he and his disciples assigned, as a reason of the appellation, that he was furnished with power manifestly extraordinary and unparalleled, as well for || the declaring and confirming his heavenly doctrine, || of our Lord's progenitors." For Jehoiachin, the Birth of Jesus Christ. Α. Μ. 4000. birth of Jesus || seph, before they came together, she A. M. 4000. When was found with child of the Holy 18 * Now the as his mother Mary was espoused to Jo- || Ghost. * Sunday after Christmas-day, gospel, verse 18, to the end. Luke i. 27. son of Jehoiakim, was reduced to the condition of a private person, being made a captive; "and as for Salathiel and Zerubbabel, notwithstanding they had the supreme command, after their return from the captivity, they were not vested either with the titles or powers of princes, being only lieutenants of the kings of Persia. Wherefore the evangelist, thus + The fifth year before the common account called Anno Domini. Luke i. 35. Verse 18. Now the birth of Jesus Christ was on this wise, 8τως ην, was thus-It was not in the ordinary course of nature, or manner in which children are conceived and born, but in the wonderful manner following. Not only the birth, but the conception of Christ, and what preceded it, are here included in the word γεννησις, which some critics have un invited by his subject, fitly distributes Christ's an-warily confounded with the word γενεσις, used in the first verse of this chapter. When his mother was espoused to Joseph-According to the custom of the Jews, who did not usually marry without previous espousals. This was nothing but a solemn promise of marriage, made by the parties to each other, before witnesses, to be accomplished at such a distance of time as they agreed upon, which, it seems, was sometimes longer and sometimes shorter, cestors into three classes, the first and last of which consisting exactly of fourteen successions, he mentions only fourteen in the middle class, though in reality it contained three more, viz. Ahaziah, Joash, and Amaziah. But omissions of this kind are not uncommon in the Jewish genealogies. For example, Ezra vii. 3, Azariah is called the son of Meraioth, although it is evident, from 1 Chron. vi. 7-9, that || there were six descendants between them."-Mac- according as the age of the persons, or other cir knight. We may observe also, that God's chosen || people, in each of these several intervals, were un- | der a different kind of government, and the end of each interval produced a great alteration in their state. In the first, they were under patriarchs, prophets, and judges; in the second, under kings; and in the third, under the Asmonæan priests and gene cumstances, might demand or advise. It was a custom, if not ordained, at least approved of by God, as appears from Deut. xx. 7, and had many advantages attending it. The parties had hereby time to think seriously of the great change they were soon to make in their lives, and to seek unto God for his blessing upon them. And they might converse to rals. The first fourteen generations brought their || gether more freely about their household affairs, and the management of their family, than they could well have done consistently with modesty, without such a previous betrothing. God would have Mary to be espoused, for the safety and honour of Christ in his infancy, and the credit and comfort of his state to dignity and glory in the kingdom of David; the second, to disgrace and misery in the captivity of Babylon; and the third, to honour and glory again in the kingdom of Christ. The first begins with Abraham, who received the promise, and ends || in David, to whom it was renewed and revealed | mother. Before they came together-Viz., to cohabit as man and wife; she was found with child-Very more fully; the second begins with the building of the temple, and ends with its destruction; the third | unexpectedly, doubtless; perhaps by Joseph, who, begins with their temporal captivity in Babylon, and ends with their spiritual deliverance by Christ. "When we survey such a series of generations," says Dr. Doddridge, "it is obvious to reflect, 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 on 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 among the children of men, how many are there whose names are perished with them! and how many of whom only the names are remaining! Thus are we likewise passing away! And thus shall we shortly be forgotten! Happy, if, while we are forgotten by men, we are remembered by God, and our names are found written in the book of life! There will they make a much brighter appearance than in the records of fame, or than they would do even in such a catalogue as this of those who were related to Christ according to the flesh; whose memory is here preserved, when that of many, who were once the wonder and terror of the mighty in || with the care of a husband, observed his intended wife, and from whose sight she did not conceal herself, being conscious she had not dishonoured him. Of, or rather, by the Holy Ghost-Mary knew it was by the Holy Ghost she had conceived with child; both because she was sure she had not known man, as she told the angel, and because the angel had assured her, the Holy Ghost should come upon her, and the power of the Highest overshadow her. This, no doubt, she would reveal to some of her riends, who, considering her great piety, and the testimony borne by her cousin Elizabeth, probably, fully believed her. But certainly she had not mentioned it to Joseph, as despairing, perhaps, of his giving credit to what was so improbable, or judging it better to commit the matter to God, by whom, as she had learned, it had already been revealed to her cousin Elizabeth, and by whom she might hope it would be revealed to Joseph also. Indeed, it is not easy to conceive how he should know or believe it, otherwise than in consequence of some supernatural revelation made to himself. This, therefore, in tenderness to her reputation, and out of regard to thein the land of the living, is lost in perpetual oblivion." || mutual peace when they should come together, as An angel appears to ST. MATTHEW. and instructs Joseph. Α. Μ. 4000. 19 Then Joseph her husband, be- || hold, the angel of the Lord appeared A. M. 4000. ing a just man, and not willing to make her a public example, was minded to put her away privily. 20 But while he thought on these things, be t Deut. xxiv. 1. unto him in a dream, saying, Joseph, u Luke i. 35.2 Gr. begotten. well as to prepare the way for Joseph's acknow-dence along with it; besides the intimation the pro ledging Jesus for the true Messiah and his Saviour, God was graciously pleased to grant him. We may observe here, it became Christ to be born thus by the supernatural agency of the Holy Spirit forming his human nature of the body of a virgin, as he formed Adam out of the dust of the earth, 1, that he might have no other father but God: 2, that م phecy of Isaiah gave, and the satisfaction he undoubtedly had in the virtuous character of Mary herself; we must conclude that he would have acted a very severe and unrighteous part, had he proceeded to extremities without serious deliberation and that putting her away privately would, in these circumstances, have been the hardest measure which the womb of the virgin being sanctified by the Spi- || justice would have suffered him to take. It seems rit of holiness, there might be no traduction of original sin, which would have been contrary both to the majesty of his person, and the execution of his office: 3, that his nativity might be perfectly free from every defilement of lust and impurity. And the expression, παραδειγματισαι, here rendered to make her a public example, "may perhaps refer to that exemplary punishment which the law inflicted on those who had violated the faith of their espousals before the marriage was completed. See Deut. as it was necessary that he should be born of a vir-xxii. 23, 24, where it is expressly ordered that a begin that he might be born without sin, and that the trothed virgin, if she lay with another man, should ancient promise might be fulfilled, (see Isa. vii. 14,) || be stoned.. We may suppose, however, that the inso it was wisely ordered that he should be born of famy of a public divorce, though she had not been a betrothed virgin. For hereby he was preserved | stoned, may also be expressed by the same word. from coming under the reproach of illegitimacy, But then there was besides a private kind of diand his mother from being subjected to the punish-vorce, in which no reason was assigned, and the ment of the judicial law. And at the same time, by dowry was not forfeited as in the former case, and this means she was not destitute of one to take care by this she would not have been so much defamed." of her during her confinement, nor Jesus of a guard || But it must be observed, that as their being betrothed during his infancy. "Never was a daughter of Eve to each other was a thing publicly known, he could so dignified as the virgin Mary, yet she was in dan-not have put her away so privately, but there must ger of falling under the imputation of one of the worst of crimes. We find not, however, that she tormented herself about it; but, conscious of her own innocency, she kept her mind calm and easy, and committed her cause to him who judgeth right- || night season, ignorant as he then was of the divine eously; and, like her, those who are careful to keep a good conscience, may cheerfully trust God with the keeping of their good name." Verse 19. Joseph her husband, being a just [or righteous] man-That is, as many understand it, a strict observer of the law, and of the customs of his have been witnesses of it, two at least, her parents, suppose, or some of her nearest relations. Verse 20. But while he thought on these thingsWhile he was revolving them in his mind, in the conception in Mary; while he was inclined to divorce her in this private way, but had not absolutely determined upon it; and while there was a conflict in his breast from opposite considerations; justice showing, on the one hand, what was due to himself; and on the other, what was due to one of Mary's ancestors, and therefore not judging it right to re- || character;-while he was thus deliberating with tain her under these circumstances. But the fol- || himself, and in danger of innocently doing wrong, lowing words, and not willing to make her a public || the angel of the Lord appeared unto him-Here we example, seem manifestly to lead to another and even an opposite sense of the word here rendered just, or righteous. Hence some interpret the clause thus: Joseph, being a good-natured, merciful, and || Joseph had formed that determination which every tender-hearted man, was unwilling to go to the ut-prudent and wise man would have formed in similar have a remarkable instance of the care which God takes of good men, both in keeping them from `sin, and in affording them direction in time of need. most rigour of the law, but chose rather to treat her circumstances; and yet, if he had executed his dewith as much lenity as the case allowed. But, Dr. sign, he would have greatly injured the holy virgin, Doddridge very well observes, it is without any in deserting her, and exposing her to censure and good reason that δικαιος should be here rendered reproach. He kept the matter in his own breast, merciful or good-natured, because, "if we consider || and discovered it to no living creature. But it was the information which Joseph might have received not concealed from God, who is privy to the most secret things, and who cannot suffer any that fear from persons of such an extraordinary character as || Zachariah and Elizabeth, who would certainly think || him, and look for his direction, to take any step that themselves obliged to interpose on such an occasion, will be to the injury or loss of the innocent. So and whose story so remarkably carried its own evi-Il constantly does the divine providence superintend Testimony of the angel CHAPTER 1. concerning Jesus Christ. A. M. 4000. 21 * And she shall bring forth a son, || for he shall save his people from A. M. 4000 and thou shalt call his name 3 Jesus: their sins. * Luke i. 31. 3 That is, Saviour, Heb. the affairs of men, and watch for the salvation of the righteous, even while they sleep.-An angel foretold to Mary, that she should be the mother of Christ; and an angel appointed Joseph to be the foster-father of the child, when born; angels ministered to Christ after his temptation; angels strengthened him in his agony; angels bore testimony, as to his nativity, so also to his resurrection, for it was proper that they should pay a peculiar respect to him by whom they had been created, and to whom they were, and were to be, subject. In a dream-The angel appeared to Mary while awake, because faith and consent were required in her that she might conceive by the Holy Ghost; but || he appeared to Joseph while sleeping, because that y Acts iv. 12; v. 31; xiii. 23, 38. of the Holy Ghost. Thus, after Matthew has related how Christ was of royal descent, he now shows that he was also of much higher birth, and had a divine original. Now, although no example be extant of such a wonderful nativity, it nevertheless ought not to be rashly called in question by any especially by the Jews, since they believe that Abraham, the father of the nation, had a son by Sarah after she was past child-bearing; since they believe that Adam, the first man, was produced without father or mother; and that all the dead will be restored to life. That Joseph's scruples about taking Mary did not proceed, as some of the fathers supposed, from veneration, appears from the reason here given by the angel why he should take her, was sufficient in his case, and he was about to be- || which, in that case, would have been the only rea lieve easily. For we more easily believe those things possible to have been done, which are done already by the divine power, and contrary to the law of nature, than the things which are yet to be done. Hence it was, that the matter was not signified to Joseph before the virgin had conceived, which, indeed, if it had been, might have left room for suspicion. In proportion as Joseph was the son against taking her. And we may observe, too, that the angel's terming her his wife, and encouraging him to take her, shows on what a flimsy foundation the belief of her perpetual virginity, entertained by the papists and others, is built. Verse 21. She shall bring forth a son-Hers, not thine, for he does not say to thee, Christ being απατωρ, without father, as man. And thou shalt call his more and the longer perplexed with doubt, so much|name Jesus-It belonged to Joseph, as being reputed the stronger and more weighty is his testimony, after he is informed of the truth. Saying, Joseph, thou son of David-The angel reminds Joseph of the nobility of the stock from whence he sprung, that he might not think of any thing mean, but might raise his mind to the expectation of great | King Messiah." To these we may add, Cyrus and his father, and the person under whose protection Christ was placed during his infancy, to give him his name. "Six men," says Rabbi Eliezer, "have been named before they were born; viz., Isaac, Ishmael, Moses our lawgiver, Solomon, Josiah, and John the Baptist, and observe, that those persons to whom a name has been given by God before their birth, have always been remarkable persons. The name Jesus, in Greek, answers to Joshua, or rather, Jehoshuah, in Hebrew, which signifies Jehovah shall save; for Jah, or Jehovah, enters into the composi things. He who made David, who was the son of a shepherd, a king, why should he not also give a carpenter a son that should be a king? Who promised David that the Messiah should arise from his posterity, He will certainly make his promise good, and will sooner change the whole order of nature than suffer what he hath foretold to fail of accom-tion of the name, as Bishop Pearson has largely plishment. Fear not to take unto thee Mary thy wife-i. e., Who is betrothed to thee to be thy wife. For it is a mistake to interpret these words, as some have done, as if she had been already married to Joseph, and he had abstained from all conjugal intercourse with her, in consequence of some vow he had made. Dr. Waterland reads this clause, Scruple not the taking of Mary thy wife. It seems that Joseph had been induced, by.a fear of offending and clearly shown in his most learned and instructive Exposition of the Creed, pp. 69-71. So that Christ's being called Jesus, was in effect an accomplishment of the prophecy that he should be called Emmanuel. It was not without reason that the successor of Moses was called by this name; for, by subduing the Canaanites, and putting the tribes of Israel in possession of the promised land, he showed himself to be, under God, the Saviour of his people. God, to think of divorcing his wife, either because || But this name agrees much better to our Jesus, who he thought she belonged to another man, or because both delivers his followers from much more danhe knew it was by no means lawful or honourable || gerous enemies, and divides unto them a much more for him to cherish an adulteress. The angel's words glorious inheritance. Thus, in the next clause, he imply, Fear not to take her home to thee, and treat shall save his people from their sins-Joseph, by her kindly as a wife ought to be treated, according || his people, could not understand any other than the Jewish nation, which is generally signified by that name in the Scriptures; and to them he was peculiarly sent, and them he will at length fully gather, to the espousals that have passed between you, though there may seem to be some danger of bringing a reflection on thyself and family; for that which is conceived in her is of no human original, but pro- || save, and restore. We know, however, that all the duced by the miraculous and unexampled operation | true Israel of God, including even the Gentiles that |