聖書注解書

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.

キリストの 系図。 ( = Lu 3:23-38)。

1. 〜の系図の書—純粋にユダヤ的な表現であり、「系図の表」を意味する。

Ge 5:1

には同じ表現がこの意味で用いられている。それゆえ私たちがここに持つのは、マタイの福音書全体の標題ではなく、最初の十七節だけの標題である。

イエス・キリストの—この栄光に満ちた言葉の意味については、

Mt 1:16、

Mt 1:21

を参照されたい。

「イエス」—主が割礼の時に与えられた名

(Lu 2:21)

は、地上におられた間親しく知られていた名であった。「キリスト」という言葉—誕生を羊飼いたちに告げた御使いによって固有名詞として彼に適用され

(Lu 2:11)、

主ご自身によっても一、二回この意味で用いられた

(Mt 23:8, 10; Mr 9:41)—が、他の人々によってこのように用いられ始めたのは、主の地上の生涯の終わり頃であった

(Mt 26:68; 27:17)。

完全な形「イエス・キリスト」は、執り成しの祈りの中でご自身によって一度用いられた

(Joh 17:3)

が、他の人々によって用いられるようになったのは、主の昇天後、ご自身の名による教会形成後までなかった。それゆえこの福音書の冒頭の言葉における（また

Mt 1:17, 18

における）その用い方は、伝道者が記録しようとする出来事の時代というよりは、彼が書いた後期の時代の文体である。

ダビデの子、アブラハムの子—アブラハムはメシアが起こるという預言された最初の、

(Ge 22:18)、

ダビデは最後の源であった。それゆえユダヤの読者にとって、これらは約束されたメシアの真の系図の二つの偉大な出発点でなければならなかった。かくしてこの冒頭の節は、第一福音書が特にユダヤ的なものであることを刻印すると同時に、著者の同胞を懐柔しようとする傾向があった。これら二人の父のうち近い方から、約束されたメシアの親しみある名「ダビデの子」

(Lu 20:41)

が来た。それはイエスに、その正当な要求の篤い承認として

(Mt 9:27; 20:31)、

あるいは事実かどうかを探るような問いとして

（Joh 4:29; Mt 12:23

参照）適用された。

系図の書――これがこの章の正当な題である。これは「イエス・キリストの先祖または家系についての記録」、すなわち「系図表」と言うのと同じである。この句はユダヤ文献においてよく用いられる。Genesis 5:1 と比較せよ。「これがアダムの系図の書である」とは、すなわちアダムの家族または子孫の系図表のことである。Genesis 6:9 も参照。さらにユダヤ人たちは、私たちと同じように、自分たちの家系のこのような表を保存していた。そしてこれも、ヨセフの家系の記録から写し取られたものであろう。

イエスとは――Matthew 1:21 の注を参照。

キリストとは――「キリスト」という語はギリシヤ語の Χριστός Christos であり、「油注がれた者」を意味する。同じ意味を持つヘブル語 משׁיח mâshı̂yach が「メシア」である。それゆえ、イエスはメシアともキリストとも呼ばれ、両者は同じ意味である。ユダヤ人たちはメシアについて語り、キリスト者たちは彼をキリストとして語る。古代には、王たちと祭司たちがその職のために任職されるとき、油を注がれた、Leviticus 4:3、Leviticus 6:20、Exodus 28:41、Exodus 29:7、1 Samuel 9:16、1 Samuel 15:1、2 Samuel 23:1。それゆえ、油を注ぐことは、しばしば聖別する、あるいはある職に任じることと同じことを意味する。したがって、このように任職された者たちは、油注がれた者、あるいは神に油注がれた者と呼ばれる。まさにこの理由によって、この名が主イエスに与えられている。Daniel 9:24 の注と比較せよ。彼は神によって、その民の王、大祭司、預言者となるために任職されたのである。さらに、油による注ぎは聖霊の働きを象徴するものと考えられた。そして神は彼に御霊を量りなく与えられたので、John 3:34、彼は特に「神に油注がれた者」と呼ばれるのである。

ダビデの子――ユダヤ人たちの間で「子」という語は、実に多様な意味を持っていた。文字どおりには子を意味し、次に孫、子孫、養子にされた子、弟子、あるいは深い愛情の対象、すなわち私たちにとって子のような者を意味する。ここでは、ダビデの子孫、あるいはダビデの家系に属する者を意味する。イエスの系図をダビデまでさかのぼって明らかにすることは重要であった。メシアが彼の家系から出るという約束がなされており、すべてのユダヤ人たちがそのようになると期待していたからである。それゆえ、イエスがダビデの子孫であることを示すことができない限り、イエスがメシアであるとユダヤ人に確信させることは不可能であったであろう。Jeremiah 23:5、Psalm 132:10-11 を、Acts 13:23 および John 7:42 と比較せよ。

アブラハムの子――アブラハムの子孫という意味である。約束はアブラハムにも与えられた。Genesis 12:3、Genesis 21:12 を参照。Hebrews 11:13、Galatians 3:16 と比較せよ。ユダヤ人たちは、メシアが彼の子孫から出ると期待していた。それゆえ、系図を彼にまでさかのぼって明らかにすることも重要であった。イエスは卑しい生まれであったが、最も輝かしい祖先たちの子孫であった。信仰ある者たちの父アブラハム――「東方の君主の美しい模範」――と、イスラエルの甘美な詩人であり、征服者であり、神の民の雄大で勝利に輝く指導者であるダビデとは、ともに彼の祖先の中に数えられる。この二人、すなわち、聖なるものであれ世俗のものであれ、古代のすべての人々の中で敬虔において最も卓越し、その美徳において最も名高い人物たちから、主イエスは出たのである。そして彼の出生と生涯は謙虚なものであったが、輝かしい家系を価値あるものとみなす人々は、ここに、敬虔、純潔、愛国心、華麗さ、尊厳、名声において称賛に値するすべてのものを見出すことができるのである。

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.