whose inspiration he wrote his Gospel. It was a wise provision that the Saviour of the world should thus be proved to be the son of David and of Abraham by a species of testimony to which the Jews could not object. Although Mary was only espoused or betrothed to Joseph, yet because, according to the Jewish law, this was as binding as if they were actually married, he is here called "her husband," and Mary is called, in the 20th verse of this chapter, his "wife." It is also to be observed, that although Joseph was not, in a natural sense, the father of Jesus, yet he was his legal father, and Jesus might be called his adopted son. Therefore all the rights and privileges which belonged to Joseph, as the eldest surviving representative of the family of David, were legally inherited from him by Jesus Christ. St. Luke, in the genealogy which he gives, shows that the Virgin Mary was also descended through Zerubbabel from David; so that Christ is, on both sides, the legitimate King of the Jews, of whom it is said that "he shall sit upon the throne of his father David, and of his kingdom there shall be no end." 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. The Evangelist here divides the genealogy, as he has given it, into three periods, each bounded by remarkable events, and consisting of fourteen generations each. During the first period the Jews were under the government of patriarchs and judges; during the second under kings; and during the third under the Asmonean dynasty. During the first period the family from which the Saviour sprung was rising into importance; during the second it occupied the throne of Judah; and during the third it was sinking into obscurity, until at length, when the time came for the birth of Him who was the hope of Israel, an humble carpenter of Nazareth was its head. St. Matthew may have closed the genealogy with this division into three series of fourteen generations each, in order to show that the omission of three names in the second series was intentional and designed, and to prevent any transcriber from afterwards attempting to insert these names of the descendants of the wicked Ahab, whom God had excluded from this honour. This recapitulation is also useful to show that Jechonias, in the 11th verse, must have been a different person from Jechonias in the 12th verse, for otherwise the number of generations in the second series would be incomplete. From Abraham to David there intervened about 830 years, or fourteen generations of about 60 years each; from David to the captivity about 475 years, or fourteen generations of 34 years each; and from the captivity to Christ about 590 years, or fourteen generations of 42 years each; in the two latter periods the life of man was much shorter than in the first. The three series, according to the exposition which has been given, may be ranged in the following order: We may find material for much profitable reflection in this account of the genealogy of our blessed Saviour. What a picture does it afford us of the changes which take place in human society. During the first period we have seen the family of David rising, during the second reigning, during the third declining. Such are the uncertainties and fluctuations of human life: such the instability of all earthly greatness! There is nothing essentially glorious and immutable but God himself! But it supplies us also with a decisive proof of the faithfulness of God, who will ever accom plish the promises which he gives to his people, although, to try their confidence in him, he may delay their fulfilment for a long period. It was now about 1900 years since the declaration had been made to Abraham, that in his seed all the families of the earth should be blessed; and many might have been disposed to exclaim, "hath God forgotten to be gracious? hath he in anger shut up his tender mercies?" yet just at the very period when the family of Abraham and David was reduced to the very lowest state of destitution, the promise was fulfilled in the birth of the Saviour. As Isaac was born when Abraham was nearly reduced to a state of decrepitude by old age, so Christ was born when the family of Abraham was fallen into decay; and thus, was "a root out of a dry ground." The Lord often selects the most improbable time for executing his purposes of mercy, in order that all the glory may be given to him to whom it is justly due. We likewise see what reason we have to be thankful for the great condescension of God, in giving such decisive and satisfactory proof that Jesus of Nazareth is indeed the promised Saviour, the heir of David's throne. He desires that we should have not only consolation but strong consolation, who have fled for refuge to lay hold upon the hope set before us in the gospel. In this, and in every other instance, we shall find that there is no excuse for unbelief. God has done his part in giving an overwhelming accumulation of evidence in support of the claims of Jesus: let us be careful that we join not with the Jews of old in saying, "We will not have this man to reign over us," but that we cheerfully surrender ourselves to his entire control. How many eminent types of the Saviour occur in this genealogy. Abraham, who was both a prophet and a priest: Isaac, the child of promise: Booz, who married Ruth when she was in a poor and desolate condition, and who was in this a remarkable type of the Saviour, who humbled himself to form an alliance with his church, Isaiah liv. 1-6: David, who was a type of Christ exercising his kingly power and resources for the destruction of his own enemies and the enemies of his people: Solomon, who typified the King of Kings, ruling with the sceptre of peace and Zerubbabel, who prefigured the Saviour, proclaiming liberty to the captives, and bringing back his people from a state of moral slavery and subjection to the prince of darkness, into the enjoyment of all the privileges which belong to the inhabitants of the spiritual Jerusalem. Behold, also, in this chapter what we may call the moral genealogy of the Saviour of mankind! How many persons are mentioned in this catalogue of his ancestry who were remarkable only for their vices and their crimes! How many kings whose iniquities were visited with the signal and merited judgments of God! yet of such the Son of God condescended to be born, and thus became of no reputation, and was made in the likeness of sinful flesh. Let us gratefully adore the mercy of our God, that the wickedness of David's race did not provoke him to cut down the family tree to which they belonged, before the rod had sprung from the stem of Jesse, which has since taken root of itself, and has grown into the tree of life, whose leaves are for the healing of the nations. And what a typical resemblance there is between the spiritual posterity and the natural ancestry of the Saviour! like Abraham, the former are all the friends of God; like Isaac, they are all children of promise; like David, they are all men after God's own heart; like Solomon, they are distinguished for wisdom and wealth,- for that wisdom which cometh down from above, and for that wealth which endureth to everlasting life. And to this we may add, that like Christ himself they are all born of the Spirit, and possess within them, by divine grace, the elements of immortality and glory, and when he shall come again they shall all be perfectly like him, and reign with him for ever in his everlasting kingdom of righteousness and peace. The Nativity. 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. The Evangelist, having given the genealogy of the Saviour, now proceeds to relate, in the remainder of this chapter, the circum stances of his birth. The fulness of the time was now arrived, when God was to send forth his Son, made of a woman, made under the law, to redeem them that were under the law, that we might receive the adoption of sons, Gal. iv. 4, 5. The manner in which the Evangelist introduces this verse shows that he is about to relate something worthy of our special regard, and surely nothing is more so than the incarnation and nativity of our Lord and Saviour Jesus Christ. The birth of each of those persons, whose names occur in the genealogy of Christ, is related in a single sentence: but the birth of him, in whose manifestation in the flesh all the inhabitants of the world are interested, must be more fully and minutely recorded. We see much of the wisdom and providential mercy of God in the arrangement that Mary should have been betrothed to Joseph at the time when she became the mother of Christ. She was thus defended from the malignant obloquy of the world, which was likely to be excited against her under the peculiar circumstances in which she was placed. By this means, also, protection was provided for her and for the infant Jesus, during the trying circumstances and persecutions to which they were so soon exposed. And by the union of Joseph and Mary, Christ became legally entitled to all the rights and privileges of the royal house of David, and was literally the King of the Jews. The evangelist informs us, that before Mary was married to Joseph, but during the time of her espousals, "she was found with child of the Holy Ghost." With what unostentatious and unembellished simplicity is this wonderful circumstance recorded! but the inspired evangelists relate miracles with as little display and parade as ordinary historians would relate common and usual occurrences. The fact of Mary being with child was either told to Joseph by herself, after the angel had been sent to announce to her the incarnation of Christ, Luke i. 26-38; or perhaps by her cousin Elizabeth, to whom Mary had imparted the astonishing intelligence, Luke i. 39-45. It is evident, however, from the course that Joseph thought of adopting, that he did not give credit to the account until he received a direct confirmation of it from Heaven, by the angel who was afterwards sent to him. We cannot fail to admire the conduct and deportment of the blessed Virgin on this trying occasion. It was peculiarly expressive of her purity and innocence. She maintained a perfect calmness and composure, and committed her cause to him that judgeth righteously. In the same manner, let us be always careful to have a conscience void of offence, and to leave the maintenance of our reputation, and the vindication of our character, as far as possible, in the hands of a wise and a merciful God. The mother of Jesus is here introduced to our notice: her name was Mary, a virgin, descended from the royal family of David, but who was living in a state of obscurity and poverty. How amazing are the ways of God: she who, on earth, was considered to be only a suitable wife for a carpenter, is chosen in Heaven to become the mother of our Lord! At the time when the grace of God selected her for this distinguished honour, she was " espoused" to Joseph. This refers to a custom which prevailed amongst the Jews, that of a man and woman entering into a solemn obligation and promise of marriage, to be fulfilled at such a future time as might be mutually agreed upon. This was called espousing, and was either ordained or sanctioned by God, as may be seen by referring to Deut. xx. 7, where directions are given in reference to this contract. Espousing or betrothing, was performed as a regular ceremony, in the presence of witnesses. It is remarkably typical and illustrative of that spiritual relationship which now subsists between Christ and his Church. The Church is represented as his intended bride; but the marriage solemnities shall not take place until he shall come again in glory. Then the cry shall be heard -"Behold the bridegroom cometh," Matth. xxv. 6, and then shall the voice of a great multitude be sent forth, as the voice of many waters, saying, "Let us be glad and rejoice, and give honour to God: for the marriage of the Lamb is come, and his wife hath made herself ready." In the meantime the Church is said to be "espoused" to Christ, as by the Apostle Paul in 2 Cor. xi. 2, " I have espoused you to one husband, that I being a just man, and not willing 19. Then Joseph her husband, to make her a public example, was minded to put her away privily. as 66 Joseph is here called the "husband" of Mary, although he was only espoused to her at the time, for espousals were as binding as the actual marriage-contract. The expression, a just man," is very nearly the same a good man," as we find from Matth. v. 45, where it is said of God, that "he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust:" the only difference between these two words is, that the word "good" denotes what a man is in himself; the word “ just" denotes what he is in reference to others: Justice is relative goodness. Joseph being "a just man," respected the rights and feelings of others as well as his own, and carefully attended to the laws of his country. He felt it to be his duty to comply with those laws, which allowed him to put Mary away, Deut. xxiv. 1, but his mercy and compassion towards her led him to hesitate " to make her a public example," or "to put her to an open shame," as we find the same word, TagaderyMaria, rendered in Heb. vi. 6, which occurs only there and in the verse before us. Some explain this passage, by saying that probably Joseph, as he had no witnesses of the supposed misconduct of Mary to produce, did not wish to make public what he was not able legally to substantiate, and that hence his being called " just man" may imply that he wished to act justly by her, in adopting only that course which the nature of the case warranted. The former explanation is preferable, and places the character of Joseph in a more amiable point of view. On discovering what he suspected to be the unfaithfulness of his espoused wife, he did not indulge in any violent invectives, or give utterance to severe and wounding accusations, or express a relentless determination to exact to the very uttermost that satisfaction which the law allowed; but putting away "all bitterness, and wrath, and anger, and clamour," he resolved, in a spirit of meekness and tender-heartedness, to adopt the most merciful plan which prudence, tempered with kindness, could suggest, and to put her away privately. In Joseph on this occasion, we have a fulfilment of the words of the Psalmist" Unto the upright there ariseth light in the darkness: he is gracious, and full of compassion, and righteous. A good man sheweth favour, and lendeth: he will guide his affairs with discretion," Psalm cxii. 4, 5. We learn here, that a just man will always endeavour to maintain his own honour and protect his own character, without unnecessarily exposing the misconduct or injuring the reputation of another. 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. An The situation in which Joseph was now placed was so peculiar and embarrassing, that he could not obtain complete satisfaction as to the course he should adopt, without a direct intimation from God. In ordinary cases, reason and reflection, guided by the law of God, would have been sufficient, but in such an extraordinary case as this, reason altogether failed. In fact, the very plan which his own reason and judgment had suggested to him, was the very reverse of that which God intended him to pursue. angel, therefore, was sent from Heaven to confirm the account which Joseph had perhaps received before, but which he could not readily believe, because of its strange and miraculous character. We here see that God's plan is to interpose when no other resource is to be had: “a man's emergency his opportunity." Divine aid will always be more prized and valued when every other help has failed. We see likewise the benefit of reflection and deliberation; it was "while he thought on these things" that the angel appeared to him. God requires us to exert those faculties which he himself has given us; and he will not interpose at a time when his doing so would have the effect of rendering our possession of these faculties useless. When reason can do no more, revelation comes to our aid. 66 is The angel who was sent to Joseph on this important embassy, was probably Gabriel, who had been previously sent to Zacharias, the father of John the Baptist, and also to the Virgin Mary herself, Luke i. 11, 19, 26. The subject of his message was the mysterious incarnation of the Son of God by the Holy Ghost, that so he might become flesh, and dwell among us. The humanity which he assumed was not a new and original creation, but was of the substance of the Virgin Mary his mother. He was to be emphatically" the seed of the woman;" and 66 as the children are partakers of flesh and blood, he also himself took part of the same," Gen. iii. 15, Heb. ii. 14. It is observable that the angel who appeared to Mary came to her when she was awake, because faith and consent were required upon her part; but he appeared to Joseph when he was asleep, because it was only necessary to make a simple announcement to him of what had already taken place, and of what Joseph would readily believe after waking out of his sleep. And the angel styles him "Joseph thou son of David," in order to put him in mind of the promises which had been given to David, that Christ should be descended from him, and by directing his thoughts to his own royal descent, to prevent him from supposing that, on account of the meanness of his condition, God would not confer honour upon him. 21. And she shall bring forth a son, and thou shalt call his name JESUS: for he shall save his people from their sins. The name of Jesus had been borne by others who were types of the Redeemer, but to him alone this name belongs in its highest and most important signification. He alone saves his people from their sins. This he does in three ways: First, by saving them from the guilt of sin, which he does by leading them to believe that he was wounded for their transgressions, and bruised for their iniquities, and that the chastisement of their peace was upon him: this salvation is called their Justification. Secondly, by saving them from the indwelling power and dominion of sin, which he effects by the agency of his Holy Spirit, enabling them to grow in grace and in the knowledge of Christ: this is called their Sanctification. Thirdly, having thus saved them from the guilt and power of sin, he will come again to save them from everything in which sin has involved them, and this is called their Glorification. By his people we are to understand all that come unto him for salvation, for to as many as receive him, to them he gives power to become the sons of God, even to them that believe on his name, John i. 12. 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. Here we are informed that the miraculous incarnation of the Saviour, and his being called by the name of Jesus, took place in exact fulfilment of the will of God, declared by the Prophet Isaiah. The prophecy here referred to occurs in Isaiah vii. 14, and was given to Ahaz the King of Judah, at the time when Pekah the King of Israel and Rezin the King of Syria went up with their combined forces against Jerusalem. Ahaz and his people were thrown into the greatest phet was commanded by the Lord to go alarm by this invasion, on which the proforth, with Shear-jashub his son, to meet Ahaz, and remove his apprehensions by an assurance that the counsels of Rezin and Pekah should be defeated. To encourage the king the more, he was desired to ask of the Lord a sign that he should certainly be delivered, and on his declining to do so, Isaiah addressed him in the following words, which contain the prophecy quoted by St. Matthew, and which occur in the 7th chapter of Isaiah, from the 13th to the 16th verses: "13. Hear ye now, O house of David, is it a small thing for you to weary men, but will you weary my God also? "14. Therefore the Lord himself shall give you a sign: Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel. "15. Butter and honey shall he eat, that he may know to refuse the evil and choose the good. "16. For before the child shall know to refuse the evil and choose the good, the land that thou abhorrest shall be forsaken of both her kings." This prophecy consists of two distinct parts: the former in the 14th and 15th verses |