CHAFTER I. 1 The genealogy of Christ from Abraham to Joseph. 18 He was conceired THE book of the generation of Jesus Christ, a the 2 Abraham begat Isaac; and Isaac begat Jacob; and Jacob begat Judas and his brethren; CHAPTER I. 1-17. Genealogy. St. Luke iii. 23-38. 1. "The generation of Jesus Christ." Learned men have spent much time and care over the genealogy of our Lord, and it is well for such persons to study it, that they may explain (so far as is possible) the difficulties which are found in it. We need not perplex ourselves with these. We are content to believe that, if we had before us all the facts of the case, all would be clear. The Jews were so very careful and particular in preserving their genealogies that we can hardly doubt those we have in the gospels were taken from well-known, and probably public, records. "Jesus Christ, the Son of David, the Son of Abraham." The name 'Jesus' we shall speak of farther on. 'Christ' signifies 'anointed'; and it has been often pointed out that under this title we may learn to look upon our Lord in His three offices of King, Priest, and Prophet, to each of which men were consecrated by anointing. The words "the "Son of David, the Son of Abraham," give the key to the whole genealogy. All allow that St. Matthew wrote his gospel chiefly for the Jewish NOTES. 1." The Book." This does not mean the | (See on St. Luke i. 32. & ii. 5.). What whole Gospel, but only the genealogy contained in verses 1 to 17. "The generation." It may be well to point out that this genealogy, from David downwards, is very different from that given in St. Luke iii., only two names being the same in both. It is impossible to enter here into the many points which require explanation. The reader who wishes to learn more about them is referred to larger commentaries. It may however be here stated that both genealories probably belong to Joseph, as the od (though not the real) father of Jesus. There seems no foundation for supposing (as some have done) that one is Joseph's line, and the other the Virgin Mary's. We know, in other ways, that the mother of our Lord was of David's line the Jews would require would be to be shown that Jesus was so according to the legal way of tracing family descent. It is probable that St. Matthew traces the Royal descent of Christ, through the succession of kings, and their legal heirs; while St. Luke traces the Human lineage of Christ in a more direct natural order. But, in either case, we are not to suppose that in every link there is the natural connection of father and son. The word "begat" in St. Matthew is used in a wide sense, and is much the same as was suc ceeded by,' the succession being sometimes by adoption, and sometimes with the omission of several generations. In St. Luke too the word "son" is not in the Greek (in which St. Luke wrote) at all throughout the list of names. &c. Gen. 38. 27, 3 and Judas begat Phares and Zara of Thamar; 5 Rath 4. 18, and Phares begat Esrom; and Esrom begat Aram; 4 and Aram begat Aminadab; and Aminadab begat Naasson; and Naasson begat Salmon; &c. 1 Chron. 2. 5, 9, &c. 1 Sam. 16.1. 12 Sam. 12. & 17. 12. 24. 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; 1 Chron. 3. 7 and Solomon begat Roboam; and Roboam begat Abia; and Abia begat Asa; 10, &c. 12 Kin. 20. 21. 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 1Ezekias begat Manasses; and Manasses 1 Chr. 3. 13. begat Amon; and Amon begat Josias ; 2 Some read, 11 2 m and Josias begat Jechonias and his breJakim, and thren, about the time they were n carried away to Josias begat Jakim begat Jechonias. 3. 15, 16. Babylon : m See 1 Chro. 12 and after they were brought to Babylon, Jechonias begat Salathiel; and Salathiel begat P Zorobabel; 2 Kin. 24. 14, 15, 16. & 25. 11. 2 Chron. 36. 10, 20. 13 and Zorobabel begat Abiud; and Abiud begat Jer. 27. 20. Eliakim; and Eliakim begat Azor; & 39. 9. & 52. 11, 15, 28. 29. 30. Dan. 1. 2. • 1 Chron. 3. 17, 19. 14 and Azor begat Sadoc; and Sadoc begat Achim; and Achim begat Eliud; 15 and Eliud begat Eleazar; and Eleazar begat P Ezra 3.2. Matthan; and Matthan begat Jacob; & 5. 2. Neh. 12. 1. Hag. 1. 1. 16 and Jacob begat Joseph the husband of Mary, of whom was born Jesus, who is called Christ. Christians. What a Jew would at once require in the Messiah would be the fulfilment of ancient prophecy. He would know that the promised Christ was to be of the family both of Abraham and of David, and this the Evangelist shews that Jesus Christ was. 3. "Thamar." Besides the Virgin Mary, only four women are named in this genealogy, Thamar, Rahab, Ruth, and Bath-sheba. Of these, three were guilty of special sin, and two were Gentiles. Why are these four named, while so many greater and holier women are passed by? Perhaps to shew that the holy Son of God despised not a sin-stained race, but came to join Himself to, and to be the Friend of, sinners. Perhaps to fore-shadow the call of the Gentiles, for He who had not a faultless Jewish pedigree, but numbered in His ancestry strangers to the house of Israel, in like manner came to be "a light to lighten the Gentiles,” as well as to be "the glory of" God's "people Israel" 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. year before the common 18 Now the birth of Jesus Christ was on this The fifth wise: When as His mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost. t date called Anno Domini 1. r Luke 1. 27.' t 19 Then Joseph her husband, being a just man, Luke 1. 35. and not willing to make her a publick example, Deut. 24. 1. was minded to put her away privily. 18-25. Birth of Jesus. St. Luke ii. 1-7. 18. "The birth of Jesus Christ." This is more fully related by St. Luke, who records the Angel's visit to the Virgin Mary to announce the high honour in store for her, the place and circumstances of the birth, and the vision of the shepherds. "Espoused," betrothed, or promised in marriage. Our Lord's birth was a miracle. He was born of a pure Virgin, and had no human father. Possibly He was born of a betrothed virgin, in order that she might have a friend and protector in her future husband. The betrothal was considered so sacred among the Jews that the names "husband" and “wife” were given to the betrothed before the actual marriage, as we see by the next verse, in which Joseph is called "husband," though he was only future husband of the Virgin Mary. 19. "Just," that is, good and upright, a strict observer of the law. "Privily." Had Joseph made her "a public example," she might have been condemned to death by stoning. He wished probably either to part from her by secret agreement between themselves, or to give her a writing of divorcement, which would be the more correct course under the Jewish law, the bond of betrothal being accounted almost as sacred and binding as that of marriage itself. It seems to be quite in accordance with the modest thoughtful retiring character of the holy Virgin, that she should not have told even her betrothed husband of the wonderful message that had been brought to her by the angel Gabriel. 16. "Jacob." In St. Luke Heli is the | 17. This is allowed to be a very difficult name given to the father of Joseph. This verse. A good many generations are omitdifficulty we have no means of solving. ted in the list after David's time. We Possibly the two names may belong to must therefore not understand "fourteen' the same person, as Moses' father-in-law to be given as the exact number of the was called both Jethro and Raguel; or real generations, but only as the number they may belong to two brothers, one of of those named by the Evangelist. In whom, according to Jewish law, may have fact the number is probably only a help married the widow of the other, in which to the memory, as though the writer case the offspring of such marriage might had said, Thus we may count up fourbe spoken of as belonging to either bro-teen names in each of the three great ther; or a generation may be omitted in periods.' either account. 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 u Luke 1. 35. to take unto thee Mary thy wife: "for That which is conceived in her is of the Holy Ghost. 2 Gr. begotten. x Luke 1. 31. 3 That is, Saviour, Heb. y Acts 4. 12. & 5. 31. & 2 21 And she shall bring forth a Son, and thou shalt call His name JESUS: for He shall save His people from their sins. 22 Now all this was done, that it might be ful13. 23, 35. filled which was spoken of the Lord by the prophet, saying, 20. "In a dream." The mystery of Christ's holy Incarnation was announced by the angel openly to Mary; to Joseph in a dream. God confirms His revelations by such evidence as is sufficient for faith. Possibly it was needful that so startling an announcement should be made in a most clear and unmistakeable manner to Mary, who was chiefly concerned with it. A dream was sufficient to set at rest Joseph's doubts, especially as that dream would at once be confirmed by Mary herself. Perhaps we may thus learn not to expect a miracle to be wrought to prove to us that, of which God has given us already enough proof to satisfy a humble and faithful mind. For those who have "Moses and "the prophets" God will not send "one from the dead." Yet He will open a way to settle our doubts, if we look humbly to Him, and ask to be taught in His way, and not in our own. "Son of David." Joseph is thus addressed to remind him of the promise to the house of David, to which both he and Mary belonged. To him was to be given the high privilege of being closely related (though not in the flesh) to Him who is "the Root and Offspring of David." 21. "JESUS." This holy and most blessed name, this name "which is "above every name," and at which " every knee should bow," signifies 'God the Saviour.' It is only the Greek form of the word Joshua; and indeed Joshua is called "Jesus" in two places of the New Testament (Acts vii. 45, and Heb. iv. 8.). Joshua is a striking type of Christ, as leading his people to the conquest of their enemies, and to an inheritance in their promised land. In old times God was known by names of power and majesty; now he is revealed by a name of love and mercy. The Jew of old dared not take the awful name of Jehovah within his lips; now all nations learn to love the name of love, "Jesus." "He shall save His people from their sins." Not from the punishment of their sins only. This is a very narrow and imperfect view to take of the salvation spoken of. Jesus saves from the power of sin as well as from its punishment. He saves us from sin itself here, as well as from the fruits of sin hereafter. His is a present, as well as a future, salvation. 22. "That it might be fulfilled." This expression is often used in bringing forward ancient prophecy. We are not to understand it as stating that God's purpose in bringing about the great events of the 20. "Thy wife," that is, thy espoused, or in the same sense as "husband" in the betrothed, wife;-"wife" being here used verse before. 23 Behold, a virgin shall be with child, and shall bring forth a Son, and they shall call His 2 Or, His name Emmanuel, which being interpreted is, God be called. with us. Isai. 7. 14. 24 Then Joseph_being raised from sleep did as the angel of the Lord had bidden him, and took unto him his wife: 25 and knew her not till she had brought forth her firstborn Son: and he called His name a JESUS. name shall a Ex. 13. 2. Luke 2. 21. Gospel was only in order that the prophecies uttered long before might be fulfilled. We know that God purposed the events before He inspired the prophecies. But still one purpose in the events, or rather perhaps in the manner and circumstances of their being brought to pass, was the accomplishment of that which had been foretold, and the witness thus given to God's word. We must also beware of thinking that any action was done by the immediate doer of it with the object of fulfilling prophecy. When we are told that "Jesus, knowing that all things "were now accomplished, that the scripture might be fulfilled, saith, I thirst" (St. John xix. 28.), we are not to suppose that Jesus said the words for the purpose of fulfilling the prophecy, but that His speaking them was, and was intended by God to be, such a fulfilment. And so too with the parting of the garments by the soldiers (ch. xxvii. 35.). They did not cast lots for the garments in order that the words of David might be fulfilled, but God designed that their act should be the fulfilment of the words, just as He designed that the words should be a prophecy of their act. 23. This great prophecy, like many others, had its lesser and more immediate fulfilment. But prophecy, even when in a literal sense fulfilled at once, has also undoubtedly its wider deeper farther fulfilment. That the prophets themselves felt this we know from St. Peter's words (1 St. Peter i. 11, 12.), for he tells us they searched the meaning of their own prophecies, and knew that they belonged to the times of the Gospel. "Emmanuel." This name was not actually given to our Lord, nor was there any need. It is simply that which men call Him, and acknowle lge Him to be,-"God with us"-God Incarnate-the Word made flesh, and dwelling among us. The same may be said of the titles of our Lord in the 9th chapter of Isaiah. 25. "Firstborn." This word by no means implies that the mother of our Lord ever had other children. The first child of a Jewish parent bore the title from birth, whether followed by others or not. It is the ancient belief of the Church that the Virgin Mary had no other child, and that those four who are called "brethren" of our Lord were either children of Joseph by a former marriage, or only near relatives, which the word would allow (See on xiii. 55.). 23. The original prophecy of Isaiah | virgin could bear a child, and that child (vii. 14.), delivered about 750 years before the birth of our Lord, foretold, first of all, that deliverance and peace and plenty should be given to the land of Judah, then oppressed by the kings of Israel and Syria, before one who was at that time a could grow old enough to discern between good and evil. But the strange form and language of the prophecy would of themselves suggest that some greater and farther meaning was hidden under the words; as was truly the case. |