Bibelkommentare

CHAPTER 1

Matthew 1:1-17. In the writing of the names there are manifold variations in MSS., verss., and Fathers. Lachm. and Tisch. have in Matthew 1:1; Matthew 1:6; Matthew 1:17 Δαυείδ, which is attested throughout as the manner of writing the word by the oldest and best MSS.; Matthew 1:5. Ἰωβήδ, after B C Δ א, verss. Fathers; Matthew 1:8 f. Ὀζείαν, Ὀζείας, after B Δ א; Matthew 1:10. Ἀμώς, after B C M Δ א, verss. Epiph.; Matthew 1:10 f. Ἰωσείαν, Ἰωσείας, after B Δ א, Sahid.; Matthew 1:15. Μαθθάν, after B*. Lachmann has, besides, in Matthew 1:5, Βοός, after C, and Tischendorf (8th ed.) Βοές, after B א; Lachm. and Tisch. (8th ed.) in Matthew 1:7 f. Ἀσάφ, after B C א, verss.

Matthew 1:6. ὁ βασιλεύς, which B Γ א, 1, 71, Syr. Copt. Sahid. Arm. al. omit (deleted by Lachm. and Tisch.), has the preponderance of voices in its favour; its emphasis being overlooked on account of what precedes, it was regarded as superfluous, and was easily passed over.

Matthew 1:11. After ἐγέννησε, M U Curss. have τὸν Ἰωακείμ· Ἰωακείμ δὲ ἐγέννησε. A later interpolation (yet already before Irenaeus), but put in circulation after Porphyry had already reproached the church with a defective genealogy.

Matthew 1:18. B C P S Z Δ א, Curss. Eus. Ath. Max. have γένεσις. So also Lachm. and Tisch. Others: γέννησις, which has been adopted by Elz. Scholz, and Rinck. The former is to be preferred, because the latter might very easily arise from the frequently preceding ἐγέννησε and ἐγεννήθη, and might also appear more appropriate to the connection (partus modus). Comp. Matthew 2:1, Luke 1:14.

Matthew 1:19. παραδειγματίσαι] Lachm. and Tisch. have δειγματίσαι, only, indeed, after B Z א** I, Schol. on Orig., and Euseb., but correctly, as δειγματίζω is preserved only in Colossians 2:15, while παραδειγματίζω (Hebrews 6:6) is common in the LXX. and elsewhere, and suggested itself, therefore, as the better known and stronger expression (comp. Scholion in Tisch.).

Matthew 1:24. διεγερθείς] Lachm. and Tisch. (8th ed.) have ἐγερθείς, after B C * Z א, Curss. Epiph. The less current compound verb gave place to the very common (comp. Matthew 2:14) simple form.

Matthew 1:25. τὸν υἱὸν αὐτῆς τὸν πρωτότοκον] Lachm. and Tisch. have simply υἱόν, after B Z א, 1, 33, Copt. Sahid. Syrcu. Codd. It. Ambr. al. Certainly (comp. especially Bengel) the Received reading has the appearance of having originated from Luke 2:7 (where there is no various reading). The witnesses, however, in favour of the Recepta greatly preponderate; the virginity of Mary, also (against which, according to the testimony of Jerome, doubts were raised in consequence of the πρωτότοκον), certainly more probably suggested the removal of the πρωτότοκον than its insertion. Comp. Mill and Wetstein. Finally, had υἱόν merely been the original reading in the present passage, the πρωτότοκον in Luke 2:7 could scarcely have remained unassailed.

Mt 1:1-17.

GENEALOGY OF CHRIST. ( =

Lu 3:23-38).

1. The book of the generation--an expression purely Jewish; meaning, "table of the genealogy." In

Ge 5:1

the same expression occurs in this sense. We have here, then, the title, not of this whole Gospel of Matthew, but only of the first seventeen verses.

of Jesus Christ--For the meaning of these glorious words, see on

Mt 1:16;

Mt 1:21.

"Jesus," the name given to our Lord at His circumcision

(Lu 2:21),

was that by which He was familiarly known while on earth. The word "Christ"--though applied to Him as a proper name by the angel who announced His birth to the shepherds

(Lu 2:11),

and once or twice used in this sense by our Lord Himself

(Mt 23:8, 10; Mr 9:41)

--only began to be so used by others about the very close of His earthly career

(Mt 26:68; 27:17).

The full form, "Jesus Christ," though once used by Himself in His Intercessory Prayer

(Joh 17:3),

was never used by others till after His ascension and the formation of churches in His name. Its use, then, in the opening words of this Gospel (and in

Mt 1:17, 18)

is in the style of the late period when our Evangelist wrote, rather than of the events he was going to record.

the son of David, the son of Abraham--As Abraham was the first from whose family it was predicted that Messiah should spring

(Ge 22:18),

so David was the last. To a Jewish reader, accordingly, these behooved to be the two great starting-points of any true genealogy of the promised Messiah; and thus this opening verse, as it stamps the first Gospel as one peculiarly Jewish, would at once tend to conciliate the writer's people. From the nearest of those two fathers came that familiar name of the promised Messiah, "the son of David"

(Lu 20:41),

which was applied to Jesus, either in devout acknowledgment of His rightful claim to it

(Mt 9:27; 20:31),

or in the way of insinuating inquiry whether such were the case (see on

Joh 4:29;

Mt 12:23).

The book of the generation - This 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 Genesis 5:1. "This is the book of the generations of Adam," i. e., the genealogical table of the family or descendants of Adam. See also Genesis 6:9. The Jews, moreover, as we do, kept such tables of their own families. and it is probable that this was copied from the record of the family of Joseph.

Jesus - See the notes at Matthew 1:21.

Christ - The word "Christ" is a Greek word, Χριστός Christos, signifying "anointed." The Hebrew word, משׁיח mâshı̂yach, signifying the same is "Messiah." Hence, Jesus is called either the Messiah, or the Christ, meaning the same thing. The Jews speak of the Messiah; Christians speak of him as the Christ. In ancient times, when kings and priests were set apart to their office, they were anointed with oil, Leviticus 4:3; Leviticus 6:20; Exodus 28:41; Exodus 29:7; 1 Samuel 9:16; 1 Samuel 15:1; 2 Samuel 23:1. To anoint, therefore, means often the same as to consecrate, or to set apart to an office. Hence, those thus set apart are said to be anointed, or to be the anointed of God. It is for this reason that the name is given to the Lord Jesus. Compare the notes at Daniel 9:24. 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 since God gave him the Spirit without measure John 3:34, so he is especially called "the Anointed of God."

The Son of David - The word "son" among the Jews had a great variety of significations. It means literally a son; then a grandson; a descendant: an adopted son; a disciple, or one who is an object of tender affection one who is to us as a son. 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 that 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 Jeremiah 23:5; Psalm 132:10-11, compared with Acts 13:23, and John 7:42.

The son of Abraham - The descendant of Abraham. The promise was made to Abraham also. See Genesis 12:3; Genesis 21:12; compare Hebrews 11:13; Galatians 3:16. The Jews expected that the Messiah would be descended from him; and it was important, therefore, to trace the genealogy up to him also. Though Jesus was of humble birth, yet he was descended from most illustrious ancestors. Abraham, the father of the faithful - "the beauteous model of an Eastern prince," and David, the sweet psalmist of Israel, the conqueror, the magnificent and victorious leader of the people of God, were both among his ancestors. From these two persons, the most eminent for piety, and the most renowned for their excellencies of all the people of antiquity, sacred or profane, the Lord Jesus was descended; and though his birth and life were humble, yet they who regard an illustrious descent as of value, may find here all that is to be admired in piety, purity, patriotism, splendor, dignity, and renown.

The book of the generation of Jesus Christ - I suppose these words to have been the original title to this Gospel; and that they signify, according to the Hebrew Phraseology, not only the account of the genealogy of Christ, as detailed below, hut the history of his birth, acts, sufferings, death, resurrection, and ascension.

The phrase, book of the generation, ספר תולדות sepher toledoth, is frequent in the Jewish writings, and is translated by the Septuagint, βιβλος γενεσεως, as here, by the evangelist; and regularly conveys the meaning given to it above; e.g. This is the book of the generations of Adam, Genesis 5:1. That is, the account of the life of Adam and certain of his immediate descendants. Again. These are the generations of Jacob, Genesis 37:2. That is, the account or history of Jacob, his son Joseph, and the other remarkable branches of the family. And again. These are the generations of Aaron and Moses, Numbers 3:1. That is, the history of the life and acts of these persons, and some of their immediate descendants. The same form of expression is also used, Genesis 2:4, when giving the history of the creation of heaven and earth.

Some have translated βιβλος γενεσεως, The book of the genealogy; and consider it the title of this chapter only; but the former opinion seems better founded.

Jesus Christ - See on Matthew 1:16, Matthew 1:21 (note).

The son of David, the son of Abraham - No person ever born could boast, in a direct line, a more illustrious ancestry than Jesus Christ. Among his progenitors, the regal, sacerdotal, and prophetic offices, existed in all their glory and splendor. David, the most renowned of sovereigns, was king and prophet: Abraham, the most perfect character in all antiquity, whether sacred or profane, was priest and prophet: but the three offices were never united except in the person of Christ; he alone was prophet, priest, and king; and possessed and executed these offices in such a supereminent degree as no human being ever did, or ever could do. As the principal business of the prophet was to make known the will of God to men, according to certain partial communications received from Heaven; so Jesus, who lay in the bosom of the Father, and who was intimately and thoroughly acquainted with all the mysteries of the eternal world, came to declare the Divine nature and its counsels to mankind; see John 1:18. As the business of the priest was to offer sacrifices to God, to make atonement for the sins of the people; so Christ was constituted a high priest, to make, by the sacrifice of himself, an atonement for the sins of the whole world; see 1 John 2:2, and the whole Epistle to the Hebrews. As the office of king was to reign over, protect, and defend the people committed to his care by the Divine Providence; so Christ is set as a king upon Sion, having the heathen for his inheritance, and the uttermost parts of the earth for his possession, Psalm 2:6, Psalm 2:8, etc. Of the righteousness, peace, and increase of whose government, there shall be no end, Isaiah 9:7. This three-fold office, Christ executes not only in a general sense, in the world at large; but, in a particular sense, in every Christian soul. He is first a prophet, to teach the heart of man the will of God; to convict the conscience of sin, righteousness, and judgment; and fully to illustrate the way of salvation. He is next a priest, to apply that atonement to the guilty conscience, the necessity of which, as a prophet, he had previously made known. And lastly, as a king, he leads captivity captive, binds and casts out the strong man armed, spoils his goods, extends the sway of the scepter of righteousness, subdues and destroys sin, and reigns Lord over all the powers and faculties of the human soul; so that As sin reigned unto death, Even so does grace reign through righteousness, unto eternal life, by Jesus Christ our Lord. Romans 5:21.

It is remarkable, that the evangelist names David before Abraham, though the latter was many generations older: the reason seems to be this, that David was not only the most illustrious of our Lord's predecessors, as being both king and prophet; but because that promise, which at first was given to Abraham, and afterwards, through successive generations, confirmed to the Jewish people, was at last determined and restricted to the family of David. Son of David, was an epithet by which the Messiah was afterwards known among the Jews; and, under this title, they were led to expect him by prophetic authority. See Psalm 89:3, Psalm 89:4; Psalm 132:10, Psalm 132:11, compared with Acts 13:23, and Isaiah 11:1; Jeremiah 23:5. Christ was prophesied of under the very name of David. See Ezekiel 34:23, Ezekiel 34:24; Ezekiel 37:24, Ezekiel 37:25.

The book of the generation of Jesus Christ,.... This is the genuine title of the book, which was put to it by the Evangelist himself; for the former seems to be done by another hand. This book is an account, not of the divine, but human generation of Christ; and not merely of his birth, which lies in a very little compass; nor of his genealogy, which is contained in this chapter; but also of his whole life and actions, of what was said, done, and suffered by him. It is an Hebrew way of speaking, much like that in Genesis 5:1 and which the Septuagint render by the same phrase as here; and as that was the book of the generation of the first Adam; this is the book of the generation of the second Adam. The Jews call their blasphemous history of the life of Jesus, "The book of the generations of Jesus" (o). This account of Christ begins with the name of the Messiah, well known to the Jews,

the son of David; not only to the Scribes and Pharisees, the more learned part of the nation, but to the common people, even to persons of the meanest rank and figure among them. See Matthew 9:27. Nothing is more common in the Jewish writings, than for "the son of David" to stand alone for the Messiah; it would be endless to cite or refer to all the testimonies of this kind; only take the following (p),

"R. Jochanan says, in the generation in which "the son of David" comes, the disciples of the wise men shall be lessened, and the rest, their eyes shall fail with grief and sorrow, and many calamities and severe decrees shall be renewed; when the first visitation is gone, a second will hasten to come. It is a tradition of the Rabbins (about) the week (of years) in which "the son of David" comes, that in the first year this scripture will be fulfilled, Amos 4:7. "I will rain upon one city", &c. in the second, arrows of famine will be sent forth; in the third there will be a great famine, and men, women and children, holy men and men of business will die, and the law will be forgotten by those who learn it; in the fourth there will be plenty and not plenty; in the fifth there will be great plenty, and they shall eat and drink and rejoice, and the law shall return to them that learn it; in the sixth there will be voices (or thunders;) in the seventh there will be wars; and in the going out of the seventh the "son of David" comes. The tradition of R. Judah says, In the generation in which "the son of David" comes, the house of the congregation (the school or synagogue) shall become a brothel house, Galilee shall be destroyed, and Gabalene shall become desolate; and the men of Gabul (or the border) shall go about from city to city, and shall find no mercy; and the wisdom of the scribes shall stink; and they that are afraid to sin shall be despised; and the face of that generation shall be as the face of a dog, and truth shall fail, as it is said, Isaiah 59:15 --The tradition of R. Nehorai says, In the generation in which "the son of David" comes, young men shall make ashamed the faces of old men, and old men shall stand before young men, the daughter shall rise up against her mother, and the daughter-in-law against her mother-in-law; nor will a son reverence his father. The tradition of R. Nehemiah says, In the generation in which "the son of David" comes, impudence will increase, and the honourable will deal wickedly, and the whole kingdom will return to the opinion of the Sadducees, and there will be no reproof. --It is a tradition of the Rabbins, that "the son of David" will not come, until traitorous practices are increased, or the disciples are lessened or until the smallest piece of money fails from the purse, or until redemption is despaired of.''

In which passage, besides the proof for which it is cited, may be observed, how exactly the description of the age of the Messiah, as given by the Jews themselves, agrees with the generation in which Jesus the true Messiah came; who as he was promised to David, and it was expected he should descend from him, so he did according to the flesh; God raised him up of his seed, Romans 1:3 it follows,

The son of Abraham. Abraham was the first to whom a particular promise was made, that the Messiah should spring from, Genesis 22:18. The first promise in Genesis 3:15 only signified that he should be the seed of the woman; and it would have been sufficient for the fulfilment of it, if he had been born of any woman, in whatsoever nation, tribe, or family; but by the promise made to Abraham he was to descend from him, as Jesus did; who took upon him the seed of Abraham, Hebrews 2:16 or assumed an human nature which sprung from him, and is therefore truly the son of Abraham. The reason why Christ is first called the son of David, and then the son of Abraham, is partly because the former was a more known name of the Messiah; and partly that the transition to the genealogy of Christ might be more easy and natural, beginning with Abraham, whom the Jews call (q) the "head of the genealogy", and the root and foundation of it, as Matthew here makes him to be; wherefore a Jew cannot be displeased with the Evangelist for beginning the genealogy of our Lord at, Abraham.

(o) Apud Wagenseil. Tela Ignea. (p) T. Bab. Sanhedrim, fol. 97. 1. Shir Hashirim Rabba, fol. 11. 4. (q) Juchasin, fol. 8. 1. Tzeror Hammor. fol. 29. 3. & 154. 4.

Matthew CHAPTER 1 Summary

Mat 1:1-17 The genealogy of Christ from Abraham to Joseph.

Mat 1:18-25 The miraculous conception of Mary: Joseph's doubts are

satisfied by an angel, who declareth the name and

office of Christ: Jesus is born.

Chapter Introduction

The book of the generation signifieth no more than the writing containing the genealogy or pedigree; for the Jews called all writings books. Thus, Jer 32:10,11, the evidences of a purchase are called the book. So Isa 1:1 Mar 10:4, the writings called a bill of divorce are both in the Hebrew and the Greek called a book of divorce. Thus in ecclesiastical courts still, the term libel (which signifieth a little book) is used. So as these words are not to be looked upon as the title to the whole Gospel according to St. Matthew, but only to the following pedigree of our Saviour's ancestors.

Of Jesus Christ; of that person to whom the name of Jesus was given by the angel, as we shall hear further, Mat 1:20,21, because he should save his people from their sins (for Jesus, as also Joshua, signifies a saviour or deliverer); and who also was the Christ, or the Messiah, prophesied of by Daniel, Dan 9:25,26, expected by the Jews, as doth appear from Joh 1:41 (for Messiah and Christ denoted the same person, Joh 4:25); only Messiah was a Hebrew word, and Christ of Greek extraction, both signifying Anointed, and so God's designation of a person to the office of a priest, a prophet, or a king. The Christ signifieth a designation to all three.

The Son of David, the son of Abraham: not the immediate Son of either, but, by a long traduction, lineally descended from both. Abraham was long before David, but is here put after him, either because he was a king, or because the Jews expected Messiah was to be the Son of David; or because the evangelist's design was to begin the pedigree from Abraham, whom he therefore last mentions. Both are named, because both were concerned in the promise of Christ. It was made to Abraham, Gen 12:3 22:18: and to David renewed and enlarged, Psa 89:36,37. Hence it appeareth that the Jews looked that Christ should be the Son of David, Mat 22:42 Mar 12:35. Hence the evangelist puts David in the front. From Abraham the Jews derived themselves, they usually gloried they had Abraham to their father. The evangelist, by proving Christ to have descended from Abraham by Isaac, proveth him an Hebrew of the Hebrews, and to be descended from the seed to whom the promise was made; and by proving him the Son of David, he proves him David's righteous Branch, or Branch of righteousness, mentioned Jer 23:5,6 Jer 33:15, and so to have descended from the royal family.