THE GOSPEL ACCORDING TO MATTHEW. TH THE CHAPTER I. HE book of the generation of Jesus Christ, the son of David, the son of Abraham. a Lu. 3.23,&c. b Ps. 132.11. c. 22.45. Ac. 2.30. c Ge. 22.18. Ga. 3.16. 1-17. The book of the generation is a phrase corresponding with the word genealogy. It is meant here to introduce the genealogical record by which the parentage and descent of our Lord, through Joseph, was to be shown. The Jews kept such tables, public and private, with great care, to show their families and tribes. Ezra, ch. 2. Nehemiah, ch. 7. Matthew, writing his history for the Jews, aimed to show that Christ was descended from David and Abraham, their most noted and sacred names. This was most necessary for his object, which was to convince them that Christ was the true Messiah, such as they looked for-the son of Abraham, a Jew, and the son or descendant of king David, a king of David's line, according to their prophets. See v. 6. Isa. 9. 7; 11. 1. Jer. 23. 5. Matt. 9. 27; 12. 23; 15. 22; 21. 9, 15; 22. 42, 45. Luke 18. 38. Accordingly our Lord is shown to have come in the direct line of kings, as a rightful successor to the throne. See the Annunciation, Luke 1.32, 33. So He was understood to claim this title (John 1. 49, and 19. 21), and it was written over His head at the crucifixion (John 19. 19), "The King of the Jews" Zech. 9. 9. The promise was made to David of a Son to sit perpetually on his throne, and this could be completely realized only in Christ. Compare 2 Sam. 7. 13, 14, with Heb. 1. 5. See also 1 Kings 2. 4 and 8.25. Jer. 33. 17. Compare Acts 2.30. "Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ." Gal. 3. 16. See Gen. 22. 18. The genealogies of Matthew and Luke differ, and we find that it is not without design. The explanations are hinted at by the evangelists themselves in their respective records. Matthew traces out the line of "Joseph, the husband of Mary” (v. 16), intimating, that because Joseph stood to Mary in the legal relation of husband, he would show Christ's legal descent through him according to the tables. Luke traces out the line of "Jesus, being as was supposed the son of Joseph" (ch. 3. 23). He intimates thus, that because Jesus was in reality the son of Mary, he would trace her parentage, as he does, through Heli her father, and Christ's natural descent through her. In Matthew, observe the language is direct, "Jacob begat Joseph." In Luke it is "Jesus, being as was supposed the son of Joseph-of Heli." Thus Christ is traced back to David and Abraham by Matthew, for the special benefit of the Jews, and by Luke he is traced even to Adam, for the benefit of the Gentile world. By Matthew he is found to be the son of David (Isa. 11.1), and the seed of Abraham (Gal. 3. 16), and by Luke, the seed of the woman (Gen. 3. 15), and the Son of and Zara of Thamar; and Phares begath Esrom; and Esrom begati Aram; 4 And Aram begat Aminadab; and Aminadab begati Naasson; and Naasson begat Salmon;* n 5 And Salmon begat Booz of Rachab; and Booz begat Obed m 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; h Ge.46.12. i Ru.4.19. j1 Ch.2.10. Nu.1.7. Ru. 4.20. Jos.6.25. Ru.4.21. m Ru.4.13. n 1 Sa. 17.12. o2 Sa.12.24. p1 Ch.3.10,&c. q2 Ki.20.21.1 Ch.3.13. Man (Luke 9. 56). See Plate, that Mary is descended in a right line from Solomon. Luke 1. 32; 2.5. Rom. 1.3. Calvin holds this to be most important. Jesus Christ. This is the ordinary name given in Scripture to the incarnate Son of God. Both evangelists remind us, in the genealogies, of Christ's miraculous conception. Matthew passes to it thus remarkably, "Joseph, the husband of Mary, of whom (that is, of Mary, for the pronoun in the Greek is feminine) was born Jesus, who is called Christ." (v. 16.) Ana Luke has it in equally striking terms, "Jesus being, as was supposed, the Son of Joseph, &c. Jesus is a proper name (v. 21); and Christ is an official title, meaning, "the Anointed." Acts 2. 36. It corresponds with the Hebrew word Messiah." This name, therefore, asserts 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 r Salathiel; and Salathiel begat Zorobabel; S 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. 17 So all the generations from Abraham to David are fourteen generations; and from David until the carrying away into 1 Some read, Josias begat Jakim, and Jakim begat Jechonias. r1 Ch.3.17,&c. s Ne.12.1. the Messiahship of Jesus. And all the functions of that office were associated in the mind of the Jew with anointing, by which their kings and priests were consecrated, or set apart. See Psalm 45. 7. Isa. 61. 1. The son of David, the son of Abraham, means the descendant of these. So Joseph is called in v. 20, "Thou son of David." But David's greater son was Christ. 17. Fourteen generations. "In the first fourteen generations, the people of Israel were under prophets; in the second, under kings; in the third, under the Asmonean princes. The first fourteen brought their kingdom to glory under the reign of David; the second, to misery, in the captivity of Babylon; and the third, to glory again under the Messiahship of Christ. The Babylon are fourteen genera- | as his mother Mary was espoused tions; and from the carrying to Joseph,* before they came away into Babylon unto Christ together, she was found with are fourteen generations. child of the Holy Ghost. 18 Now the birth of Jesus Christ was on this wise: When t Lu.1.27,&c. 19 Then Joseph her husband, being a just man, and not wil * 5th year before the account called A. D. gious worship. Exodus 20.3. In Acts 1. 14, after the ascension, she appears with the disciples as one of the social worshippers in the upper room at Je first division begins with Abraham, who received the promise, and ends with David, who received it again with greater clearness. The second begins with the building of the tem-rusalem, waiting for the promise of ple, and ends with its destruction. The third opens with a deliverance from temporal enemies and return from captivity, and terminates in their spiritual delivery from every enemy by Christ, to whom each successive generation pointed as the Prophet, King, and Priest of His people."Townsend's Arrangement of N. T. Lightfoot, 1. 418. 18. On this wise—thus.- T His mother Mary. She is spoken of also in Matt. 2. 11, 13, 14, 20, 21; in Luke 1. 22—and 1.43 the salutation of Elizabeth, which explains itself Luke 2. 39, 48 and 51, on occasion of their visit to Jerusalem at the Passover in John 2. 1, at the marriage of Cana in Galilee in Matt. 12. 46, and in John 19. 25, 26, when she stood at the cross. But no where is she mentioned as entitled o worship. She is no where called n Scripture, the Virgin Mary, as a itle or worshipful name. We have no account of any peculiar honours being paid her earlier than the 5th century. Luke 1.28, is the usual form of salutation, employed by the angel (see Judges 5. 24), in reference to the announcement he was about to make. As to invoking her mediation, it is expressly declared in Scripture, that here is one Mediator, 1 Tim. 2. 5, he man Christ Jesus (1 John 2, 1). See also Matt. 4. 10. Rev. 19. 10. And God alone is the proper object of reli the Father. The wise men found Mary, his mother, with the child, at Bethlehem, but they worshipped only the child, ch. 2. 11. -T Espousedpledged to be married. They were bound, by this, as man and wife, among the Jews. Deut. 20. 7; 22. 25, 28. And the espousal or pledge was made usually ten or twelve months before marriage. (Gen. 24. 55, margin.) Judges 14. 8.- ¶ Before they came together. The virgin had not yet been delivered by her parents to her husband, but still remained under their roof. The marriage ceremony had not yet taken place; and as yet Joseph knew her not (v. 25). In these circumstances "she was found with child." And it is here stated that this was "of the Holy Ghost," according to the angel's announcement. Luke 1. 26, 28. The most virtuous will be liable to unjust suspicion, and to undeserved reproach. 19. Joseph her husband-"being a just one," literally. This is in reference to the law. The old Wicklif version reads righteous. Being a strict observer of the rites of his nation, he was unwilling to company with a woman who seemed to have been defiled. He was not a man disposed to connive at sin, and yet he was inclined to avail himself of a provision in the law for having her disgrace private. He was not willing to make her case one of publicity, and of prosecution as an adulteress. Deut. 22. 23, 24. Lev. 20. 10. Ezek. 16. 38, 40. John 8. 5. Good men, we see, are liable to form erroneous judgments of others' character and conduct.¶To put her ling to make her a public exam- | thou son of David, fear not to ple, was minded" to put her take unto thee Mary thy wife; away privily. for that which is conceived in her is of the Holy Ghost. 20 But while he thought on these things, behold, the angel of the Lord appeared unto him dream, saying, Joseph, in a u De.24.1. v ver. 16. away privily (or privately)-to give her a bill of divorce, in private (Deut. 24. 1),delivering it into her hand or bosom, as was the custom. In such case, two witnesses only were necessary; and they witnessed only the act of divorce, and need not know the reason. We should always judge charitably, and choose lenient rather than severe measures, where there is the least room for doubt. 20. But while he thought, &c. Here God interposed, at the very critical moment, so as to secure satisfaction to Joseph, and to shield the reputation of Mary. The angel of the Lord. -¶ This definite reference is naturally to the angel Gabriel, who had officiated in this matter, announcing the birth to Mary (Luke 1. 26-28).- -T Appeared-manifested himself to Joseph as being from God, so as at least to leave him in no doubt of the message being from heaven. Our necessity is God's opportunity. When we are anxiously seeking out our duty, God will show us the way.- TIn a dream. This was a common method of divine communication under the Old Testament (Gen. 31. 24. 1 Kings 3. 5), before the full revelation of God had come to us in the Scriptures. We have no right to suppose that there is any such communication now. A superstitious faith in dreams has led to many mischievous results. The scriptural explanation is, that "a dream cometh through the multitude of business." Eccles. 5.3. To receive new revelations, as those of Swedenborg, is to set aside the authority of Scripture. "Filthy dreamers" (Jude 8) will only multiply, and still demand our faith.- -T Thou son of David. "He was of the house and 1 21 And she shall bring forth a son, and thou shalt call his name 2 JESUS: for he shall 1 Begotten. 2i. e., Saviour. lineage of David." Luke 2. 4. The angel calls Joseph by this title as emphatically a descendant of David, in the relation he was to bear to Christ. This address would open his mind to receive the astounding declaration that follows. It is not improbable that Joseph and Mary were the only survivors of David's race; for though they had relatives, yet these, as far as the record informs us, were intermixed with other families and tribes in Israel; and if so, Jesus was the only remaining sprout of the root of Jesse.Davidson's Connection, Vol. iii. p. 21. - Fear not-of being implicated in any crime; for (compare Luke 1. 35) the truth of the case makes her innocent and you honoured. 21. And she shall bring forth. The angel now announces both the future birth, and the name appointed for the Son by divine authority. Jesus means Saviour. In Hebrew the name Joshua means the same thing; and hence, in Acts 7. 45, and Heb. 4. 8, our translation reads Jesus, where it should read Joshua, i. e., the leader of the Jews into Canaan. The name was given for the reason stated here. ¶ For He shall save His people. This shall be His office work, and this is His design in coming into the world. His people are such as are given to Him by the Father (John 6. 37; 17.6). They are elsewhere called His chosen. 1 Pet. 2. 9. His elect, Mark 13. 20. His children, 1 John 3. 10. A peculiar people, Tit. 2. 14. The Jews were known of old as the people of God. They were chosen by Him, and separated from the nations-regarded and treated as His. Comp. Deut. 14. 2 and 1 Pet. 2.9. So, Christ's people now are such as belong to Him by the save sins. w his people from their 23 Behold, a virgin shall be 22 Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying, w Ac.5.31; 13.23,38. z Is.7.14. Father's gift, John 6. 37, and by His with child, and shall bring forth a son, and they shall call his name Emmanuel; which being interpreted, is, God with us. 1 Or, his name shall be called. y Jno.1.14. "A should be delivered and not destroyed, 22. That it might be fulfilled. It is here expressly declared, that this event was brought about in fulfilment of Isaiah's prophecy (7. 14), and in order to fulfil it. Of course the prophecy must have contemplated this event, and could not have had a complete fulfilment short of it. Ahaz refused to ask a sign as to the deliverance then at hand. But a sign was given. And, observe, it was given to the "house of David" (that is, the Jewish nation), and for a remoter purpose (see Isaiah 7. 13). A miraculous birth is evidently referred to, in the language | of the prophet, “A virgin, &c." And here there was thrown in, for the Jewish people, a remarkable prediction of Christ, that should stand on record to confirm His claims. As to Ahaz, it was quite sufficient to indicate the interval of the deliverance; viz., the time of a child's minority. This could be shown in the case of any child, and was sufficiently indicated in the general terms, without any further sign to him, saving the fare of "butter (or curds) and honey," as signifying the state of the land, waste and uncultivated, until that deliverance. Besides, a promise of Christ to the Jews, was always a constructive pledge or sign that the nation |