Matthew 1:1

Preface to the Gospel of St. Matthew With a Short Account of His Life The general title of this latter collection of sacred books, which, as well as the former, all Christians acknowledge to have been given by immediate inspiration from God, is in the Greek Η ΚΑΙΝΗ ΔΙΑΘΗΚΗ, which we translate The New Testament: but which should rather be translated The New Covenant; or, if it were lawful to use a periphrasis, the New Covenant, including a Testamentary Declaration and Bequest: for this is precisely the meaning of this system of justice, holiness, goodness, and truth. St. Paul, 2Cor 3:14, calls the sacred books before the time of Christ, Η ΠΑΛΑΙΑ ΔΙΑΘΗΚΗ, The Old Covenant; which is a very proper and descriptive title of the grand subject of those books. This apostle evidently considers the Old Testaments and the New, as two covenants, Gal 4:24; and, if comparing these two together, he calls one παλαιαν διαθηκην, the old covenant, the other καινην, the new; one πρωτην, the first, the other νεαν, that which is recent; in opposition to the old covenant, which was to terminate in the new, he calls this κρειττονα, better, more excellent, Heb 7:22; Heb 8:6; and αιωνιον, everlasting, Heb 13:20, because it is never to be changed, nor terminate in any other; and to endure endlessly itself. The word covenant, from con together, and venio, I come, signifies a contract or agreement made between two parties; to fulfill the conditions of which, they are mutually bound. The old covenant, in its essential parts, was very simple. I Will Be Your God. Ye Shall Be My People - the spirit of which was never changed. The people were to take Jehovah as the sole object of their religious worship; put their whole trust and confidence in him; serve him in his own way, according to the prescribed forms which he should lay before them. This was their part. On his side, God was to accept them as his people, give them his Spirit to guide them, his mercy to pardon them, his providence to support them, and his grace to preserve them unto eternal life. But all this was connected with the strict observance of a great variety of rites and ceremonies, at once expressive of the holiness of God, the purity of the Divine justice, and the exceeding sinfulness and utter helpless state of man. A great part of the four latter books of Moses is employed in prescribing and illustrating these rites and ceremonies; and what is called the new covenant is the complement and perfection of the whole. The word Διαθηκη, from δια and τιθημι, I lay down, signifies not only a covenant agreement, but also that disposal which a man makes of his secular matters during his life, which is to take place after his death. It answers to the Hebrew ברית berith, from בר bar, to purify, because, in making covenants, a sacrifice was usually offered to God, for the purification of the contracting parties; and hence the word ברית berith is frequently used to express not only the covenant itself, but also the sacrifice offered on the occasion. See below under Gospel; and see the notes on Gen 6:18; Gen 15:18 (note); Exo 29:45 (note); Lev 26:15 (note); and Deu 29:12 (note), where every thing relative to this subject is minutely considered. The term new covenant, as used here, seems to mean that grand plan of agreement or reconciliation which God made between himself and mankind, by the death of Jesus Christ; in consequence of which, all those who truly repent, and unfeignedly believe in the great atoning sacrifice, are purified from their sins, and united to God. Christ is called της Διαθηκης καινης μεσιτης, the Mediator of the new covenant, Heb 9:15. And referring to the ratification of this new covenant or agreement, by means of his own death, in the celebration of his last supper, Christ calls the cup, το ποτεριον η καινη Διαθηκη εν τῳ αιματι μου, this cup is the new covenant in my blood: i.e. an emblem or representation of the new covenant ratified by his blood. See Luk 22:20. And from these expressions, and their obvious meaning, the whole Christian Scriptures have obtained this title, The New Testament, or Covenant, of Our Lord and Savior Jesus Christ. Those writings, and the grand subject of them, which, previously to the New Testament times, were termed simply The covenant; were, after the incarnation, called the Old covenant, as we have already seen, to distinguish them from the Christian Scriptures, and their grand subject, which were called the New covenant; not so much because it was a new agreement, but rather a renewal of the old, in which the spirit, object, and design of that primitive covenant were more clearly and fully manifested. The particular title to each of the four following books, in most Greek MSS. and printed editions, is ΕΥΑΓΓΕΛΙΟΝ κατα ΜΑΤΘΑΙΟΝ - ΜΑΡΚΟΝ - ΛΟΥΚΑΝ - ΙΟΑΝΝΗΝ, which we translate, the Gospel according to Matthew - Mark - Luke - John; i.e. the gospel or history of our blessed Lord, as written and transmitted to posterity by each of these writers. Our word Gospel, which should be always written godspel, or godespel, comes from the Anglo-Saxon, and is compounded of good, and history, narrative, doctrine, mystery, or secret; and was applied by our ancestors to signify the revelation of that glorious system of truth, which had been, in a great measure, hidden or kept secret from the foundation of the world. Among Saxon scholars, the word Gospel has been variously explained. Mr. Somner explains it thus, Sermo Dei mysticus; Dei historia. "The mystic word of God; the history of God, or God's history." But he supposes that it may be compounded of good, and, a message; and very properly observes, that the verb signifies, not only to preach, or proclaim the Gospel; but also to foretell, or predict; to prophesy, to divine: and in this latter sense the word spell was anciently used among us, and still signifies an incantation, or a charm; which implies a peculiar collocation and repetition of certain words, which were supposed to produce supernatural effects by means of spiritual influence or agency; which agency was always attracted and excited by such words, through some supposed correspondency between the words, and the spiritual agency to be employed. The word, in this sense, occurs in King Alfred's Saxon translation of Boethius, De Consolatione Philosophiae, chap. 38., Then deceitful men began to practice incantations. It is possible that our ancestors gave this title to the preaching of Christ crucified, from observing the astonishing effects produced by it, in changing the hearts and lives of sinners. And very innocently might they denominate the pure powerful preaching of the death and resurrection of Christ, God's charm: that wonderful word, which, accompanied with the demonstration and power of the Holy Ghost, produced such miraculous effects among men. As the word spellian signifies to teach or instruct, hence our word to spell, i.e. to teach a person, by uniting vowels and consonants, to enunciate words; and thus learn to read. And hence the book out of which the first rudiments of language are learned is termed a spelling book, exactly answering to the spell-book of our ancestors, which signified a book of homilies, or plain discourses, for the instruction of the common people. We may see (note on Gen 1:1 (note)) that god among our ancestors, not only signified God, the supreme Being; but also good or goodness, which is his nature: godspell, therefore, is not only God's history, doctrine, or plan of teaching; but also the good history, the good doctrine; and hence spellian to preach or proclaim this doctrine; spel-boc the sermons that contained the rudiments of it, for the instruction of men; and spel-boda, the orator, messenger, or ambassador, that announced it. The Greek word Ευαγγελιον, from ευ good, and αγγελια a message, signifies good news, or glad tidings in general; and is evidently intended to point out, in this place, the good message or the glad tidings of great joy which God has sent to all mankind, preaching peace and reconciliation by Christ Jesus, who is Lord of all: proclaiming that he, as the promised Messiah, has, by the grace of God, tasted death for every man - for he has died for their offenses, and risen again for their justification; and that, through his grace, every sinner under the whole heaven, may turn to God, and find mercy. This is good news, glad tidings, a joyful message; and it is such to all mankind, as in it every human spirit is interested. It is used in this sense by Achilles Tatius, lib. v. c. 12, Ταυτα ακαυσας ὁ Σατυρος, προστρεχει προς την Μελιττην ευαγγελια φερων: Having heard these things, Satyrus ran to Melitta, bringing the good news. But, besides this general meaning, the word Ευαγγελιον, has other acceptations in the New Testament, and in the Greek writers, which may be consulted here with great propriety and effect. 1. It signifies the reward given to those who brought good news. Thus Homer represents the disguised Ulysses claiming a reward ευαγγελιον, a vest and mantle, should he verify to Eumeus the glad tidings of his master's safety. Ευαγγελιον δε μοι εϚω. Let me have a reward for my good news. Odyss. xiv. v. 152. To which Eumeus, who despaired of his master's return, replied: - Ω γερον, ουτ' αρ' εγων Ευαγγελιον τοδε τισω, Ουτ' Οδυσσευς ετι οικον ελευσεται. Ib. v. 266 Old friend! nor cloake nor vest thy gladsome news Will ever earn: Ulysses comes no more! Cowper And on the word, as thus used, Eustathius gives the following comment: Ευαγγελιον; δωρον υπερ αγαθης ευαγγελιας. "Euangelion signifies the reward given for bringing good news." St. Chrysostom, in his sixth Homily on the Acts, gives this as a common meaning of the word. "The Gospel is this: Thou shalt receive good things: as men are accustomed in their common conversation to say to each other, τι μοι των ευαγγελιων; What reward wilt thou give me for my good news? etc." It is used in the same sense by the Septuagint. 2Sam 4:10. When one told me, saying, Behold, Saul is dead, thinking to have brought good tidings, I took him and slew him in Ziglag, who thought ω εδει με δουναι Ευαγγελια, that I would have given him A Reward for his tidings. Cicero uses it in the same sense; see his epistles to Atticus, lib. 2. ep. 3. O suaves epistolas tuas uno tempore mihi datas duas: quibus Ευαγγελια quae reddam nescio, deberi quidem, plane fateor. "O, how delightful are your epistles! two of which I have received at one time, for which I know not what recompense to make: but, that I am your debtor, I candidly confess." 2. It is used also to signify the prayers, thanksgivings, and sacrifices offered on the arrival of good news. So Aristophanes, Μοι δοκει - Ευαγγελια θυειν, εκατον βους, τη θεω, I think I should Sacrifice A Hecatomb to the goddess for this intelligence, Aristoph. in Equit. v. 653. Isocrates (Areopag. initio) is supposed to use the word in the sense of supplication, Επι τοσαυταις πραξεσιν Ευαγγελια μεν δις ηδη τεθυκαμεν - "relative to these transactions, we have purposed to make supplication twice." Xenophon uses it to denote a eucharistic offering made on account of receiving good news. Εθυε τα Ευαγγελια. See Hist. Gr. i. 6, 27. It seems to be used in a similar sense by the Septuagint in 2Sam 18:20, 2Sam 18:27. Other examples might be produced in which the word is used in all the above senses; but these may be deemed sufficient. I would not have been so copious, had not a certain great man denied that the word had the above meanings. 3. However illustrative the above acceptations of Ευαγγελιον, among the Greek writers, may be of the word in relation to the great doctrine of the new covenant; yet, among the sacred writers, it is restricted to express the glad tidings of the coming of the Messiah, for the reasons mentioned above. See Luk 2:10. 4. The whole doctrine of Jesus Christ, comprised in the history of his incarnation, preaching, miracles, sufferings, death, resurrection, ascension, and the mission of the Holy Spirit, by which salvation was procured for a lost world, is expressed by the word Ευαγγελιον, as well as by the general title; Καινη Διαθηκη. Rom 1:1, Rom 1:3, Rom 1:9; Mat 4:23; Mat 9:35; Mat 24:14; Mar 1:14. But the sacred writers use it with a variety of epithets which it may be necessary to mention. 1st, It is sometimes termed, The Gospel of God concerning his Son. Rom 1:1, Rom 1:3. 2dly, The Gospel of the Son of God. Rom 1:9. 3dly, The Gospel of the kingdom of God. Mat 4:23; Mat 9:35; Mat 24:14; Mar 1:14. 4thly, Sometimes it is simply called The Gospel. Mar 13:10; Mar 16:15. 5thly, The word or doctrine (λογος) of the Gospel. Act 15:7. 6thly, The Gospel of peace. Eph 6:15. 7thly, The Gospel of glory, το Ευαγγελιον της δοξης. 1Tim 1:11. 8thly, The Gospel of salvation, το Ευαγγελιον της σωτηριας Eph 1:13. 5. In 1Cor 9:23, it means the blessings and privileges promised in the New Testament. 6. It means the public profession of the doctrine taught by Christ, Mar 8:35; Mar 10:29; 2Tim 1:8; Plm 1:13. 7. But in Gal 1:6, Gal 1:8, Gal 1:9, the word Ευαγγελιον seems to mean any new doctrine, whether true or false. Many MSS. have Το κατα Ματθαιον αγιον Ευαγγελιον, which is generally rendered, The Gospel according to Saint Matthew. But the word αγιον, saint, or holy, should be here applied to the Gospel, with which it properly agrees; and then the title would run, The holy Gospel according to Matthew; that is, the account of this holy dispensation according to the narrative composed by Matthew, an eye witness of all the transactions he relates. But anciently the word holy was neither applied to the narrative nor to the narrator, the title being simply, The Gospel according to Matthew, and so of the others. Matthew, supposed to be the same who is also called Levi, son of Alpheus, was by birth a Jew. As to his office, he appears to have been a tax-gatherer, under the Romans. He was a native of Galilee, as the rest of Christ's apostles were; but of what city in that country, or of which tribe of the people of Israel, is not known. As he sat at the custom house, by the seaside, in or near the city of Capernaum, Jesus called him; and as soon as he could make up his accompts with those by whom he had been employed and intrusted, he became a willing, faithful disciple of Christ. After this, St. Mark tells us, he made an entertainment in his own house, where Christ and several of his disciples were present, together with many tax-gatherers, and others, of no very respectable character, in the sight of the Pharisees. It is probable that Matthew took this occasion of calling together his relatives and acquaintances, that he might take a friendly farewell of them; and give them the opportunity of seeing and hearing that Divine Person, whose words he had already found to be spirit and life to his own soul, and to whose service he had now solemnly dedicated himself. He was placed by our Lord in the number of his apostles, and continued with him during his life. After the ascension of Christ, he was at Jerusalem, and received the Holy Ghost with the rest of the disciples on the day of pentecost. Matthew, with Andrew, Peter, and the two sons of Zebedee, are the only disciples whose call is particularly mentioned. It is uncertain when, where, or how he died. There does not appear to be any clear evidence, in the writings of the primitive fathers, that he suffered martyrdom. St. Matthew's gospel is generally allowed to be the most ancient part of the writings of the New Covenant. Many modern critics contend that it was written about the year of our Lord 61, or between this and 65. Others, that it was written so early as 41, or about the eighth year after the ascension; and this is supported by the subscriptions at the end of this gospel in many MSS.; but it must be observed, that all these MSS. are posterior to the 10th century. Michaelis has adopted a middle way, which carries much of the appearance of probability with it, viz.: that Matthew wrote his gospel in Hebrew about the 8th year after the ascension of our Lord, or a.d. 41; and that the translation of it into Greek was made about a.d. 61, or later. Whether this gospel were written originally in Hebrew or Greek, is a question by which the most eminent critics have been greatly puzzled and divided. The balance, however, is clearly in favor of a Hebrew original. The present Greek text was doubtless published at a very early period; who the translator was, cannot, at this distance of time, be determined; probably it was the evangelist himself. As Matthew was one of the twelve disciples, his history is an account of what he heard and saw, being a constant attendant on our blessed Lord. This consideration, of itself, would prove that, allowing him only to be a man of integrity, he would make no mistakes in his narrative. Add to this, the influence and superintendence of the Holy Spirit, under which he constantly acted, and which our Lord had promised to his disciples, to guide them into all truth, and bring what soever he had spoken to them, into remembrance, Joh 14:26. These two considerations stamp the narrative with the utmost degree of credibility. The genealogy of Christ divided into three classes of fourteen generations each: The first fourteen, from Abraham to David, Mat 1:2-6. The second fourteen, from Solomon to Jechonias, Mat 1:7-10. The third fourteen, from Jechonias to Christ, Mat 1:11-16. The sum of these generations, Mat 1:17. Christ is conceived by the Holy Ghost, and born of the Virgin Mary, when she was espoused to Joseph, Mat 1:18. Joseph's anxiety and doubts are removed by the ministry of an Angel, Mat 1:19, Mat 1:20; by whom the child is named Jesus, Mat 1:21. The fulfillment of the prophecy of Isaiah relative to this, Mat 1:22, Mat 1:23. Joseph takes home his wife, Mary, and Christ is born, Mat 1:24, Mat 1:25. Verse 1 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, Gen 5:1. That is, the account of the life of Adam and certain of his immediate descendants. Again. These are the generations of Jacob, Gen 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, Num 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, Gen 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 Mat 1:16, Mat 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 Joh 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 1Jn 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, Psa 2:6, Psa 2:8, etc. Of the righteousness, peace, and increase of whose government, there shall be no end, Isa 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. Rom 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 Psa 89:3, Psa 89:4; Psa 132:10, Psa 132:11, compared with Act 13:23, and Isa 11:1; Jer 23:5. Christ was prophesied of under the very name of David. See Eze 34:23, Eze 34:24; Eze 37:24, Eze 37:25. Verse 2 Abraham begat Isaac - In this genealogy, those persons only, among the ancestors of Christ, which formed the direct line, as specified: hence no mention is made of Ishmael, the son of Abraham, nor of Esau, the son of Isaac; and of all the twelve patriarchs, or sons of Jacob, Judah alone is mentioned. Verse 3 Phares and Zara - The remarkable history of these twins may be seen, Genesis 38: Some of the ancients were of opinion, that the evangelist refers to the mystery of the youngest being preferred to the eldest, as prefiguring the exaltation of the Christian Church over the synagogue. Concerning the women whose names are recorded in this genealogy, see the note at the end of the chapter, ( Mat 1:25 (note)). Verse 8 Joram begat Ozias - This is the Uzziah, king of Judah, who was struck with the leprosy for his presumption in entering the temple to offer incense before the Lord. See 2Chr 26:16, etc. Ozias was not the immediate son of Joram: there were three kings between them, Ahaziah, Joash, and Amaziah, which swell the fourteen generations to seventeen: but it is observed that omissions of this kind are not uncommon in the Jewish genealogies. In Ezr 7:3, Azariah is called the son of Meraioth, although it is evident, from 1Chr 6:7-9, that there were six descendants between them. This circumstance the evangelist was probably aware of; but did not see it proper to attempt to correct what he found in the public accredited genealogical tables; as he knew it to be of no consequence to his argument, which was merely to show that Jesus Christ as surely descended, in an uninterrupted line from David, as David did from Abraham. And this he has done in the most satisfactory manner; nor did any person in those days pretend to detect any inaccuracy in his statement; though the account was published among those very people whose interest it was to expose the fallacy, in vindication of their own obstinate rejection of the Messiah, if any such fallacy could have been proved. But as they were silent, modern and comparatively modern unbelievers may for ever hold their peace. The objections raised on this head are worthy of no regard; yet the following statement deserves notice. St. Matthew took up the genealogies just as he found them in the public Jewish records, which, though they were in the main correct, yet were deficient in many particulars. The Jews themselves give us sufficient proof of this. The Talmud, title Kiddushim, mentions ten classes of persons who returned from the Babylonish captivity: I. כהני Cohaney, priests. II. לוי Levey, Levites. III. ישראל Yishrael, Israelites. IV. חלולי Chululey, common persons, as to the priesthood; such whose fathers were priests, but their mothers were such as the priests should not marry. V. גירי Girey, proselytes. VI. חרורי Charurey, freed-men, or servants who had been liberated by their masters. VII. ממזירי Mamzirey, spurious, such as were born in unlawful wedlock. VIII. נתיני Nethiney, Nethinim. IX. שתוקי Shetukey, bastards, persons whose mothers, though well known, could not ascertain the fathers of their children, because of their connections with different men. X. אסופי Asuphey, such as were gathered up out of the streets, whose fathers and mothers were utterly unknown. Such was the heterogeneous mass brought up from Babylon to Jerusalem; and although we learn from the Jews, that great care was taken to separate the spurious from the true-born Israelites, and canons were made for that purpose, yet it so happened, that sometimes a spurious family had got into high authority, and therefore must not be meddled with. See several cases in Lightfoot. On this account, a faithful genealogist would insert in his roll such only as were indisputable. "It is therefore easy to guess," says Dr. Lightfoot, "whence Matthew took the last fourteen generations of this genealogy, and Luke the first forty names of his: namely, from the genealogical rolls, at that time well known, and laid up in the public κειμηλια, repositories, and in the private also. And it was necessary indeed, in so noble and sublime a subject, and a thing that would be so much inquired into by the Jewish people, as the lineage of the Messiah would be, that the evangelists should deliver a truth, not only that could not be gainsayed, but also might be proved and established from certain and undoubted rolls of ancestors." See Horae Talmudicae. Verse 11 Josias begat Jechonias, etc. - There are three considerable difficulties in this verse. 1. Josias was not the father of Jechonias; he was only the grandfather of that prince: 1Chr 3:14-16. 2. Jechonias had no brethren; at least, none are on record. 3. Josias died 20 years before the Babylonish captivity took place, and therefore Jechonias and his brethren could not have been begotten about the time they were carried away to Babylon. To this may be added a fourth difficulty, viz. there are only thirteen in this 2nd class of generations; or forty-one, instead of forty-two, in the whole. But all these difficulties disappear, by adopting a reading found in many MSS. Ιωσιας δε εγεννησε τον Ιωακειμ· Ιωακειμ δε εγεννησε τον Ιεχονιαν. And Josias begat Jehoiakim, or Joakim, and Joakim begat Jechonias. For this reading, see the authorities in Griesbach. Josiah was the immediate father of Jehoiakim (called also Eliakeim and Joakim) and his brethren, who were Johanan, Zedekiah, and Shallum: see 1Chr 3:15. Joakim was the father of Joachin or Jechonias, about the time of the first Babylonish captivity: for we may reckon three Babylonish captivities. The first happened in the fourth year of Joakim, son of Josiah, about A. M. 3398. In this year, Nebuchadnezzar, having taken Jerusalem, led a great number of captives to Babylon. The second captivity happened under Jechoniah, son of Joakim; who, having reigned three months, was taken prisoner in 3405, and was carried to Babylon, with a great number of the Jewish nobility. The third captivity took place under Zedekiah, A. M. 3416. And thus, says Calmet, Mat 1:11 should be read: Josias begat Joakim and his brethren: and Joakim begat Jechonias about the time of the first Babylonish captivity; and Jechonias begat Salathiel, after they were brought to Babylon. Thus, with the necessary addition of Joakim, the three classes, each containing fourteen generations, are complete. And to make this the more evident, I shall set down each of these three generations in a separate column, with the additional Joakim, that the reader may have them all at one view. 1 Abraham 1 Solomon 1 Jechonias 2 Isaac 2 Rehoboam 2 Salathiel 3 Jacob 3 Abia 3 Zorobabel 4 Judah 4 Asa 4 Abiud 5 Pharez 5 Josaphat 5 Eliakim 6 Esrom 6 Joram 6 Azor 7 Aram 7 Ozias 7 Sadoc 8 Aminadab 8 Joatham 8 Achim 9 Naason 9 Achaz 9 Eliud 10 Salmon 10 Ezekias 10 Eleazar 11 Booz 11 Manasses 11 Matthan 12 Obed 12 Amon 12 Jacob 13 Jesse 13 Josias 13 Joseph 14 david 14 joachim 14 jesus In all forty-two generations. Verse 12 Jechonias begat Salathiel - After Jechonias was brought to Babylon, he was put in prison by Nebuchadnezzar, where he continued till the death of this prince, and the accession of Evilmerodach, who brought him out of prison, in which he had been detained thirty-seven years, and restored him to such favor that his throne (seat) was exalted above all the kings which were with him in Babylon: Jer 52:31, Jer 52:32. But though he thus became a royal favorite, he was never restored to his kingdom. And, according to the prophecy of Jeremiah, Jer 22:30, no man of his seed sat upon the throne of David; yet the regal line was continued through his son Salathiel, who died in Babylon: but Zorobabel, his son, returned from captivity, and by him the race of David was continued, according to Matthew, by Abiud; and, according to Luke, by Rhesa. See on Luk 3:23 (note), etc. The term carrying away to Babylon, μετοικεσια, from μετοικεω, to change a habitation, or place of residence, would be more properly translated by the word transportation, which is here peculiarly appropriate: the change was not voluntary; they were forced away. Verse 16 Jesus, who is called Christ - As the word Χριστος Christ, signifies the anointed or anointer, from χριω, to anoint, it answers exactly to the Hebrew משיח mashiach, which we pronounce Messiah or Messias; this word comes from the root משח mashac, signifying the same thing. As the same person is intended by both the Hebrew and Greek appellation, it should be regularly translated The Messiah, or The Christ; whichever is preferred, the demonstrative article should never be omitted. Priests, prophets, and kings, among the Jews, were anointed in order to the legitimate exercise of their respective offices. Hence the word Χριστος Christ, or משיח Mashiach, became a name of dignity, and often signified the same as king. See Isa 45:1; Psa 105:15; Lev 4:3; Lev 6:20; 1Sam 2:10. The words משיח Mashiach and מלך melec, Χριστος and βασιλευς, Christ and king, are frequently interchanged. 1Sam 2:10; Psa 2:2, Psa 2:6; Luk 23:2; and see the Scholia of Rosenmuller on this place. The reason of this may be seen in the following note, which I extract from the comment on Exo 29:7. "It appears from Isa 61:1, that anointing with oil, in consecrating a person to any important office, whether civil or religious, was considered as an emblem of the communication of the gifts and graces of the Holy Spirit. This ceremony was used on three occasions, viz. the installation of prophets, priests, and kings, into their respective offices. But why should such an anointing be deemed necessary? Because the common sense of men taught them that all good, whether spiritual or secular, must come from God, its origin and cause. Hence it was taken for granted, 1. That no man could foretell events, unless inspired by the Spirit of God. And therefore the prophet was anointed, to signify the communication of the Spirit of wisdom and knowledge. 2. That no person could offer an acceptable sacrifice to God for the sins of men, or profitably minister in holy things, unless enlightened, influenced, and directed, by the Spirit of grace and holiness. Hence the priest was anointed, to signify his being divinely qualified for the due performance of his sacred functions. 3. That no man could enact just and equitable laws, which should have the prosperity of the community and the welfare of the individual continually in view, or could use the power confided to him only for the suppression of vice and the encouragement of virtue, but that man who was ever under the inspiration of the Almighty. Hence kings were inaugurated by anointing with oil. Two of these offices only exist in all civilized nations, the sacerdotal and regal; and, in some countries, the priest and king are still consecrated by anointing. In the Hebrew language משח mashach signifies to anoint; and משיח mashiach, the anointed person. But as no man was ever dignified by holding the three offices, so no person ever had the title Mashiach, the anointed one, but Jesus, The Christ. He alone is King of kings, and Lord of lords: the king who governs the universe, and rules in the hearts of his followers; the prophet, to instruct men in the way wherein they should go; and the great high priest, to make atonement for their sins. Hence he is called the Messias, a corruption of the word המשיח ha-mashiach, The anointed One, in Hebrew; which gave birth to ὁ Χριστος ho Christos, which has precisely the same signification in Greek: of him, Melchisedeck, Abraham, Aaron, David, and others, were illustrious types. But none of these had the title of The Messiah, or The Anointed of God. This does, and ever will, belong exclusively to Jesus, The Christ." Verse 17 Fourteen generations - See the note on Mat 1:11. The Jews had a sort of technical method of summing up generations in this way. In Synopsis Sohar, p. 132, n. 18, we have the following words; "From Abraham to Solomon were fifteen generations; and then the moon was at the full. From Solomon to Zedekiah were other fifteen generations; the moon was then in the wane, and Zedekiah's eyes were put out." That is, the regal state came to its zenith of light and glory in the time of Solomon; but decreased gradually, till it became nearly extinct in the days of Zedekiah. See Schoetgen. Verse 18 Espoused to Joseph - The word μνηστευθεισης, from μνηστευω, to contract, or betroth, refers to the previous marriage agreement, in which the parties mutually bound themselves to each other; without which, no woman was ever married among the Jews. Among the Hindoos, a woman is espoused often a whole year, and even longer before the marriage takes place. Before they came together - The woman was espoused at her own, or her father's house; and, generally, some time elapsed before she was taken home to the house of her husband: Deu 20:7; Jdg 14:7, Jdg 14:8. This custom has been immemorially observed among the inhabitants of Ireland, who have not only this, but many Asiatic customs, which, added to various authentic historic proofs, are collateral evidences that they received the Christian religion, not from the popes of Rome, but through the means of Asiatic missionaries. Among the Jews, the espousal, though the marriage had not been consummated, was considered as perfectly legal and binding on both sides; and hence a breach of this contract was considered as a case of adultery, and punished exactly in the same way. See Deu 22:25, Deu 22:28. Nor could a contract of this kind, though there was no cohabitation, be broken but by a regular divorce, as Mr. Selden, in his Uxor Hebraica, has proved at large from the Jewish rabbins. She was found with child - Her situation was the most distressing and humiliating that can be conceived. Nothing but the fullest consciousness of her own integrity, and the strongest confidence in God, could have supported her in such trying circumstances, where her reputation, her honor, and her life were at stake. What conversation passed between her and Joseph, on this discovery, we are not informed; but the issue proves that it was not satisfactory to him: nor could he resolve to consider her as his wife, till God had sent his angel to bear the most unequivocal testimony to the virgin's innocence. His whole conduct, on this occasion, was exceedingly benevolent and humane. He might at once have taken the advantage of the law, Deu 22:23, Deu 22:24, and had her stoned to death. Verse 19 To make her a public example - Παραδειγματισαι, to expose her to public infamy; from παρα, near, and δεικνυμαι, I show, or expose; what is oddly, though emphatically, called in England, showing up - exposing a character to public view. Though Joseph was a righteous man, δικαιος, and knew that the law required that such persons as he supposed his wife to be should be put to death, yet, as righteousness is ever directed by mercy, he determined to put her away or divorce her privately, i.e. without assigning any cause, that her life might be saved; and, as the offense was against himself, he had a right to pass it by if he chose. Some have supposed that the term δικαιος should be translated merciful, and it certainly often has this signification; but here it is not necessary. Verse 20 That which is conceived (or formed) in her - So I think γεννηθεν should be translated in this place: as it appears that the human nature of Jesus Christ was a real creation in the womb of the virgin, by the power of the Holy Spirit. The angel of the Lord mentioned here was probably the angel Gabriel, who, six months before, bad been sent to Zacharias and Elisabeth, to announce the birth of Christ's forerunner, John the Baptist. See Luk 1:36. Verse 21 Jesus - The same as Joshua, יהושע Yehoshua, from ישע yasha, he saved, delivered, put in a state of safety. See on Exo 13:9 (note); Num 13:16 (note), and in the preface to Joshua. He shall save his people from their sins - This shall be his great business in the world: the great errand on which he is come, viz. to make an atonement for, and to destroy, sin: deliverance from all the power, guilt, and pollution of sin, is the privilege of every believer in Christ Jesus. Less than this is not spoken of in the Gospel; and less than this would be unbecoming the Gospel. The perfection of the Gospel system is not that it makes allowances for sin, but that it makes an atonement for it: not that it tolerates sin, but that it destroys it. In Mat 1:1, he is called Jesus Christ, on which Dr. Lightfoot properly remarks, "That the name of Jesus, so often added to the name of Christ in the New Testament, is not only that Christ might be thereby pointed out as the Savior, but also that Jesus might be pointed out as the true Christ or Messiah, against the unbelief of the Jews." This observation will be of great use in numberless places of the New Testament. See Act 2:36; Act 8:35; 1Cor 16:22; 1Jn 2:22; 1Jn 4:15, etc. Verse 22 By the prophet - Isaiah is added here by several MSS., versions, and fathers. The prophecy is taken from Isa 7:14. Verse 23 Behold, a virgin shall be with child - We have already seen, from the preceding verse, that this prophecy is taken from Isa 7:14; but it may be necessary to consider the circumstances of the original promise more particularly. At the time referred to, the kingdom of Judah, under the government of Ahaz, was reduced very low. Pekah, king of Israel, had slain in Judea 120,000 persons in one day, and carried away captives 200,000, including women and children, together with much spoil. To add to their distress, Rezin, king of Syria, being confederate with Pekah, had taken Elath, a fortified city of Judah, and carried the inhabitants away captive to Damascus. In this critical conjuncture, need we wonder that Ahaz was afraid that the enemies who were now united against him must prevail, destroy Jerusalem, and the kingdom of Judah, and annihilate the family of David! To meet and remove this fear, apparently well grounded, Isaiah is sent from the Lord to Ahaz, swallowed up now both by sorrow and by unbelief, in order to assure him that the counsels of his enemies should not stand; and that they should be utterly discomfited. To encourage Ahaz, he commands him to ask a sign or miracle, which should be a pledge in hand, that God should, in due time, fulfill the predictions of his servant, as related in the context. On Ahaz humbly refusing to ask any sign, it is immediately added, Therefore the Lord himself shall give you a sign: Behold a virgin shall conceive and bear a son; and shall call his name Immanuel. Butter and honey shall he eat, etc. Both the Divine and human nature of our Lord, as well as the miraculous conception, appear to be pointed out in the prophecy quoted here by the evangelist: - He shall be called עמנו־אל IM-MENU-EL; literally, The Strong God with Us: similar to those words in the New Testament: - The Word which was God - was made flesh, and dwelt among us, full of grace and truth: Joh 1:1, Joh 1:14. And, God was manifested in the flesh: 1Tim 3:16. So that we are to understand, God with us, to imply God incarnated - God in human nature. This seems farther evident from the words of the prophet, Isa 7:15. Butter and honey shall he eat - he shall be truly man, grow up and be nourished in a human, natural way; which refers to his being With Us, i.e. incarnated. To which the prophet adds, That he may know to refuse the evil and choose the good: - or rather, According to his knowledge, לדעתו le-daato, reprobating the evil, and choosing the good. This refers to him as God; and is the same idea given by this prophet, Isa 53:11: By (or in) his knowledge (the knowledge of Christ crucified, בדעתו be-daato) shall my righteous servant sanctify many; for he shall bear their offenses. Now this union of the Divine and human nature is termed a sign or miracle, אות oth, i.e. something which exceeds the power of nature to produce. And this miraculous union was to be brought about in a miraculous way: Behold a Virgin shall conceive: the word is very emphatic, העלמה ha-almah, The virgin; the only one that ever was, or ever shall be, a mother in this way. But the Jews, and some called Christians, who have espoused their desperate cause, assert, that "the word עלמה almah does not signify a Virgin only; for it is applied, Pro 30:19, to signify a young married woman." I answer, that this latter text is no proof of the contrary doctrine: the words דרך גבר בעלמה derec geber be-almah, the way of a man with a maid, cannot be proved to mean that for which it is produced: beside, one of De Rossi's MSS. reads בעלמיו be-almaiu, the way of a strong, or stout, man (גבר geber) In His Youth; and in this reading the Syriac, Septuagint, Vulgate, and Arabic agree, which are followed by the first version in the English language, as it stands in a MS. in my own possession - the weie of a man in his waring youthe; so that this place, the only one that can with any probability of success be produced, were the interpretation contended for correct, which I am by no means disposed to admit, proves nothing. Beside, the consent of so many versions in the opposite meaning deprives it of much of its influence in this question. The word עלמה almah, comes from עלם alam, to lie hid, be concealed; and we are told that "virgins were so called, because they were concealed or closely kept up in their fathers' houses, till the time of their marriage." This is not correct: see the case of Rebecca, Gen 24:43 (note), and my note there: that of Rachel, Gen 29:6, Gen 29:9, and the note there also: and see the case of Miriam, the sister of Moses, Exo 2:8, and also the Chaldee paraphrase on Lam 1:4, where the virgins are represented as going out in the dance. And see also the whole history of Ruth. This being concealed, or kept at home, on which so much stress is laid, is purely fanciful; for we find that young unmarried women drew water, kept sheep, gleaned publicly in the fields, etc., etc., and the same works they perform among the Turcomans to the present day. This reason, therefore, does not account for the radical meaning of the word; and we must seek it elsewhere. Another well known and often used root in the Hebrew tongue will cast light on this subject. This is גלה galah, which signifies to reveal, make manifest, or uncover, and is often applied to matrimonial connections, in different parts of the Mosaic law: עלם alam, therefore, may be considered as implying the concealment of the virgin, as such, till lawful marriage had taken place. A virgin was not called עלמה almah, because she was concealed by being kept at home in her father's house, which is not true, but literally and physically, because, as a woman, she had not been uncovered - she had not known man. This fully applies to the blessed virgin: see Luk 1:34. "How can this be, seeing I know no man?" and this text throws much light on the subject before us. This also is in perfect agreement with the ancient prophecy, "The seed of the woman shall bruise the head of the serpent," Gen 3:15; for the person who was to destroy the work of the devil was to be the progeny of the woman, without any concurrence of the man. And, hence, the text in Genesis speaks as fully of the virgin state of the person, from whom Christ, according to the flesh, should come, as that in the prophet, or this in the evangelist. According to the original promise, there was to be a seed, a human being, who should destroy sin; but this seed or human being must come from the woman Alone; and no woman Alone, could produce such a human being, without being a virgin. Hence, A virgin shall bear a son, is the very spirit and meaning of the original text, independently of the illustration given by the prophet; and the fact recorded by the evangelist is the proof of the whole. But how could that be a sign to Ahaz, which was to take place so many hundreds of years after? I answer, the meaning of the prophet is plain: not only Rezin and Pekah should be unsuccessful against Jerusalem at that time, which was the fact; but Jerusalem, Judea, and the house of David, should be both preserved, notwithstanding their depressed state, and the multitude of their adversaries, till the time should come when a Virgin should bear a son. This is a most remarkable circumstance - the house of David could never fail, till a virgin should conceive and bear a son - nor did it: but when that incredible and miraculous fact did take place, the kingdom and house of David became extinct! This is an irrefragable confutation of every argument a Jew can offer in vindication of his opposition to the Gospel of Christ. Either the prophecy in Isaiah has been fulfilled, or the kingdom and house of David are yet standing. But the kingdom of David, we know, is destroyed: and where is the man, Jew or Gentile, that can show us a single descendant of David on the face of the earth? The prophecy could not fail - the kingdom and house of David have failed; the virgin, therefore, must have brought forth her son - and this son is Jesus, the Christ. Thus Moses, Isaiah, and Matthew concur; and facts, the most unequivocal, have confirmed the whole! Behold the wisdom and providence of God! Notwithstanding what has been said above, it may be asked, In what sense could this name Immanuel be applied to Jesus Christ, if he be not truly and properly God? Could the Spirit of truth ever design that Christians should receive him as an angel or a mere man, and yet, in the very beginning of the Gospel history, apply a character to him which belongs only to the most high God? Surely no. In what sense, then, is Christ God With Us? Jesus is called Immanuel, or God with us, in his incarnation. - God united to our nature - God with man - God in man. - God with us, by his continual protection. - God with us, by the influences of his Holy Spirit - in the holy sacrament - in the preaching of his word - in private prayer. And God with us, through every action of our life, that we begin, continue, and end in his name. He is God with us, to comfort, enlighten, protect, and defend us in every time of temptation and trial, in the hour of death, in the day of judgment; and God with us, and in us, and we with and in him, to all eternity. Verse 25 Her first - born son - Τον υιον αυτης τον πρω-οτοκον. Literally, That son of hers, the first-born one. That Mary might have had other children, any person may reasonably and piously believe; that she had others, many think exceedingly probable, and that this text is at least an indirect proof of it. However this may be, the perpetual virginity of Mary should not be made an article of faith. God has not made it one: indeed it can hardly bear the light of several texts in the Gospels. He knew her not - Had no matrimonial intercourse with her - Till she had brought forth that son of hers, of whom the evangelist had been just speaking, the first-born, the eldest of the family, to whom the birthright belonged, and who was miraculously born before she knew any man, being yet in a state of virginity. See on Mat 13:55 (note). The virginity of Mary, previously to the birth of Christ, is an article of the utmost consequence to the Christian system; and therefore it is an article of faith: her perpetual virginity is of no consequence; and the learned labor spent to prove it has produced a mere castle in the air. The thing is possible; but it never has been, and never can be proved. He called his name Jesus - This name was given by the command of God, see Mat 1:16, and was imposed on Christ when eight days old; for then, according to the Jewish law, he was circumcised: thus he had the name of Savior given when he first began to shed that blood without which there could be no remission of sins. The goodness of God is manifested, not only in his giving his Son to save a lost world, but also in the choice of the persons who were his progenitors: among whom we find, First, Saints, to excite our courage: Abraham, remarkable for his faith; Isaac, for his obedience; and Jacob, for his fervor and constancy. Secondly, Penitent Sinners, to excite our confidence: such as David, Manasses, etc. Thirdly, Sinners, of whose repentance and salvation we hear nothing; to put us on our guard. Who can read the account of idolatrous Solomon, who, from the whole evidence of the sacred history, died In his sins, without trembling? Four Women are mentioned in this genealogy: two of these were adulteresses, Tamar and Bathsheba; and two were Gentiles, Rahab and Ruth, and strangers to the covenant of promise; to teach us that Jesus Christ came to save sinners, and that, though strangers to his people, we are not on that account excluded from a salvation which God has designed for all men. He is not the God of the Jews only; he is also the God of the Gentiles. The state of the royal family of David, the circumstances of the holy virgin and her spouse Joseph, the very remarkable prophecy of Isaiah, the literal and circumstantial fulfillment of it, the names given to our blessed Lord, the genealogical scroll of the family, etc., etc., are all so many proofs of the wisdom, goodness, and providence of God. Every occurrence seems, at first view, to be abandoned to fortuitous influence, and yet the result of each shows that God managed the whole. These circumstances are of the greatest importance; nor can the Christian reader reflect on them without an increase of his faith and his piety. Introduction Wise men come from the east to worship Christ, Mat 2:1, Mat 2:2. Herod, hearing of the birth of our Lord, is greatly troubled, Mat 2:3; and makes inquiry of the chief priests and scribes, where the Christ should be born, Mat 2:4. They inform him of the prophecy relative to Bethlehem, Mat 2:5, Mat 2:6. The wise men, going to Bethlehem, are desired by Herod to bring him word when they have found the child, pretending that he wished to do him homage, Mat 2:7,

The book of the generation of Jesus Christ - That is, strictly speaking, the account of his birth and genealogy. This title therefore properly relates to the verses that immediately follow: but as it sometimes signifies the history of a person, in that sense it may belong to the whole book. If there were any difficulties in this genealogy, or that given by St. Luke, which could not easily be removed, they would rather affect the Jewish tables, than the credit of the evangelists: for they act only as historians setting down these genealogies, as they stood in those public and allowed records. Therefore they were to take them as they found them. Nor was it needful they should correct the mistakes, if there were any. For these accounts sufficiently answer the end for which they are recited. They unquestionably prove the grand point in view, that Jesus was of the family from which the promised seed was to come. And they had more weight with the Jews for this purpose, than if alterations had been made by inspiration itself. For such alterations would have occasioned endless disputes between them and the disciples of our Lord. The son of David, the son of Abraham - He is so called, because to these he was more peculiarly promised; and of these it was often foretold the Messiah should spring. Luke 3:31.

ORIGINAL PREFACE TO THE NOTES ON THE GOSPELS (BARNES) In the preparation of the following Notes, free use has been made of all the helps within the reach of the author. The works from which most assistance has been derived are, Walton's Polyglott; the Critici Sacri, particularly the Notes of Grotius; Lightfoot's Works; Macknight and Newcome's Harmony of the Gospels; Jahn's Archaeology; Horne's Introduction; Doddridge's Family Expositor; Calmet's Dictionary; Campbell on the Gospels; the Commentaries of Kuinoel, Rosenmuller Clarke, and Henry; Tittman's Meletamata Sacra on John; the Sacred Geography of Wells, and that prepared for the American Sunday School Union, by Mcssrs J. & J. W. Alexander. The object has been to express, in as few words as possible, the real meaning of the Gospels;--the results of their critical study, rather than the process by which these results were reached. This work is designed to occupy a place, which is supposed to be unappropriated, in attempts to explain the New Testament. It was my wish to present to Sunday school teachers a plain and simple explanation of the more common difficulties of the book which it is their province to teach. This wish has given character to the work. If it should occur to any one that more minute explanations of words, phrases, and customs, have been attempted than might seem to them desirable, it will be recollected that many Sunday school teachers have little access to means of information, and that no small part of their success is dependent on the minuteness and correctness of the explanation which is given to children. This work is designed also to be a Harmony of the Gospels. Particular attention has been bestowed, especially in the Notes on Matthew, to bring the different narratives of the evangelists together, and to show that, in their narration of the same events, there is no real contradiction. It will be recollected, that the sacred narrative of an event is what it is reported to be by all the evangelists. It will also be recollected, that the most plausible objections to the New Testament have been drawn from the apparent contradictions in the Gospels. The importance of meeting these difficulties, in the education of the young, and of showing that these objections are not well founded, will be apparent to all. Particular attention has been paid to the references to parallel passages of Scripture. In all instances, in these Notes, they are an essential part of the explanation of the text. The authority of the Bible has been deemed the only authority that was necessary in such cases; and it is hoped that no one will condemn any explanation offered, without a candid examination of the real meaning of the passages referred to. The main design of these Notes will be accomplished, if they furnish a just explanation of the text. Practical remarks could not have been more full without materially increasing the size of the book, and, as was supposed, without essentially limiting its circulation and its usefulness. All that has been attempted, therefore, in this part of the work, has been to furnish leading thoughts, or heads of practical remark, to be enlarged on at the discretion of the teacher. These Notes have been prepared amidst the pressing and anxious cares of a responsible pastoral charge. Of their imperfections no one can be more sensible than the author. Of the time and patience indispensable in preparing even such brief Notes on the Bible, under the conviction that the opinions expressed may form the sentiments of the young on the subject of the Book of God, and determine their eternal destiny, no one can be sensible who has not made the experiment. The great truth is becoming more and more impressed on the minds of this generation, that the Bible is the only authoritative source of religious belief; and if there is any institution pre-eminently calculated to deepen this impression, and fix it permanently in the minds of the coming age, it is the Sunday school. Every minister of the Gospel, every parent, every Christian, must therefore feel it important that just views of interpretation should be imbibed in these schools. I have felt more deeply than I have any other sentiment, the importance of inculcating on the young proper modes of explaining the sacred Scriptures. If I can be one of the instruments, however humble, in extending such views through the community, my wish in this work will be accomplished. I commit it, therefore, to the blessing of the God of the Bible, with the prayer that it may be one among many instruments of forming correct religious views, and promoting the practical love of God and man among the youth of this country. ALBERT BARNES. PHILADELPHIA, August 25th, 1832. ======================================================================= For INTRODUCTION to BARNES Mt 1:2 ======================================================================= PREFACE TO THE GOSPEL ACCORDING TO MATTHEW THE word Gospel means good news, or a joyful message.It commonly signifies the message itself. But it is here used to denote the book containing the record of the message. The title "saint," given to the sacred writers of the New Testament, is of Roman Catholic origin, and is of no authority. It is now conceded pretty generally that Matthew wrote his gospel in his native tongue; that is, the language of Palestine. That language was not pure Hebrew, but a mixture of the Hebrew, Chaldaic, and Syraic, commonly called Syro-Chaldaic, or Aramaean. This language our Saviour undoubtedly used in his conversation; [see instances in Mk 7:34, Mt 27:46 ] and his disciples would naturally use this language also, unless there were good reasons why they should write in a foreign tongue. It is agreed that the remainder of the New Testament was written in Greek. The reason for this, in preference to the native language of the writers, was, that Greek was the language then generally spoken and understood throughout the eastern countries conquered by Alexander the Great, and particularly in Judea, and in the regions where the apostles first laboured. The Christian Fathers, without any exception, assert that Matthew wrote his gospel for the use of the Christians in Palestine, and say that it was written in the Hebrew dialect. It should be remarked, however, that many modern critics of much eminence do not suppose the evidence that Matthew wrote in Hebrew to be decisive; and believe that there is sufficient proof that, like the other writers of the New Testament, Matthew wrote in Greek. See Lardher's works, vol. v. pp. 308-318, London edition, 1829. The Gospel of Matthew exists now, however, only in Greek. The original Hebrew, or Syro-Chaldaic, if it was written in that language, has been designedly laid aside, or undesignedly lost. The question, then, naturally arises, who is the author of the Greek translation which we possess? and is it to be regarded as of Divine authority? It has been conjectured by some that Matthew himself furnished a Greek translation of the Hebrew. This conjecture, in itself probable enough, wants human testimony to support it. Athanasius, one of the early Fathers, says that it was translated by "James, the brother of our Lord according to the flesh." Papias, another of the early Fathers, says, that "each one translated it as he was able." If James translated it, there can be no question about its inspiration and canonical authority. Nor does it affect the question of its inspiration, even if we are ignorant of the name of the translator. The proper inquiry is, whether it had such evidence of inspiration as to be satisfactory to the church in the times when they were under the direction of the apostles. That it had such evidence, none acquainted with ancient history will doubt. Epiphanius says that the Gospel by Matthew was written while Peter and Paul were preaching at Rome. This was about the year of our Lord 63, about the time of the destruction of Jerusalem. It is now generally supposed that this gospel was written about this time. There is very clear evidence in the gospel that it was written before the destruction of Jerusalem. The destruction of the holy city is clearly and minutely told; but there is not the slightest intimation in it that these predictions had been accomplished; a thing which we should naturally expect if the gospel was not written until after these calamities came upon the Jews. Comp. Acts 11:28. It has been till lately uniformly regarded as having been written before either of the other evangelists. Some of late have, however, endeavoured to show that Luke was written first. All testimony, and all ancient arrangements of the books, are against the opinion; and when such is the fact, it is of little consequence to attend to other arguments. In all copies of the New Testament, and in all translations, this gospel has been placed first. This, it is probable, would not have been done, had not Matthew published his gospel before any other was written. Matthew, the writer of this gospel, called also Levi, son of Alpheus, was a publican, or tax-gatherer, under the Romans. Mt 9:9; Lk 5:27. Of his life and death little is certainly known. Socrates, a writer of the fifth century, says that he went to Ethiopia, after the apostles were scattered abroad from Judea, and died a martyr in a city called Nadebbar; but by what kind of death is altogether uncertain. However, others speak of his preaching and dying in Parthia or Persia, and the diversity of their accounts seems to show that they are all without good foundation. See Lardher's works, vol. v. pp. 296, 297. ======================================================================= GOSPEL ACCORDING TO MATTHEW. 1. 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 Gen 5:1, "This is the book of the generations of Adam," that is, the genealogical table of the family or descendants of Adam. See also Gen 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 Mt 1:21. Christ. The word Christ is a Greek word, signifying anointed. The Hebrew word 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. Anciently, when kings and priests were set apart to their office, they were anointed with oil, Lev 4:3, 6:20, Ex 28:41, 29:7, 1Sam 9:16, 15:1, 2Sam 23:1. To anoint, therefore, means often the same as to consecrate, or set apart to any office. Thence those thus set apart are said to be anointed, or the anointed of God. It is for this reason that the name is given to the Lord Jesus, Dan 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 as God gave him the Spirit without measure, ( Jn 3:34 ) so he is called peculiarly 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 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 Jer 23:5 Ps 132:10,11; compared with Acts 13:23, Jn 7:42. The Son of Abraham. The descendant of Abraham. The promise was made to Abraham also. See Gen 12:3; 21:12; comp. Heb 11:13; Gal 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 men 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, splendour, dignity, and renown. (a) "generation of Jesus Christ" Lk 3:33 (b) "son of David" Ps 132:11, Mt 22:45, Acts 2:30 (c) "son of Abraham" Gen 22:18, Gal 3:16

The Genealogy of Christ. 1 The book of the generation of Jesus Christ, the son of David, the son of Abraham. 2 Abraham begat Isaac; and Isaac begat Jacob; and Jacob begat Judas and his brethren; 3 And Judas begat Phares and Zara of Thamar; and Phares begat Esrom; and Esrom begat Aram; 4 And Aram begat Aminadab; and Aminadab begat Naasson; and Naasson begat Salmon; 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; 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; 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 Salathiel; and Salathiel begat Zorobabel; 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 Babylon are fourteen generations; and from the carrying away into Babylon unto Christ are fourteen generations. Concerning this genealogy of our Saviour, observe, I. The title of it. It is the book (or the account, as the Hebrew word sepher, a book, sometimes signifies) of the generation of Jesus Christ, of his ancestors according to the flesh; or, It is the narrative of his birth. It is Biblos Geneseos — a book of Genesis. The Old Testament begins with the book of the generation of the world, and it is its glory that it does so; but the glory of the New Testament herein excelleth, that it begins with the book of the generation of him that made the world. As God, his outgoings were of old, from everlasting ( Mic. v. 2 ), and none can declare that generation; but, as man, he was sent forth in the fulness of time, born of a woman, and it is that generation which is here declared. II. The principal intention of it. It is not an endless or needless genealogy; it is not a vain-glorious one, as those of great men commonly are. Stemmata, quid faciunt?—Of what avail are ancient pedigrees? It is like a pedigree given in evidence, to prove a title, and make out a claim; the design is to prove that our Lord Jesus is the son of David, and the son of Abraham, and therefore of that nation and family out of which the Messiah was to arise. Abraham and David were, in their day, the great trustees of the promise relating to the Messiah. The promise of the blessing was made to Abraham and his seed, of the dominion to David and his seed; and they who would have an interest in Christ, as the son of Abraham, in whom all the families of the earth are to be blessed, must be faithful, loyal subjects to him as the son of David, by whom all the families of the earth are to be ruled. It was promised to Abraham that Christ should descend from him ( Gen. xii. 3 ; xxii. 18 ), and to David that he should descend from him ( 2 Sam. vii. 12; Ps. lxxxix. 3, &c. ; cxxxii. 11 ); and therefore, unless it can be proved that Jesus is a son of David, and a son of Abraham, we cannot admit him to be the Messiah. Now this is here proved from the authentic records of the heralds' offices. The Jews were very exact in preserving their pedigrees, and there was a providence in it, for the clearing up of the descent of the Messiah from the fathers; and since his coming that nation is so dispersed and confounded that it is a question whether any person in the world can legally prove himself to be a son of Abraham; however, it is certain that none can prove himself to either a son of Aaron or a son of David, so that the priestly and kingly office must either be given up, as lost for ever, or be lodged in the hands of our Lord Jesus. Christ is here first called the son of David, because under that title he was commonly spoken of, and expected, among the Jews. They who owned him to be the Christ, called him the son of David, ch. xv. 22 ; xx. 31 ; xxi. 15 . Thus, therefore, the evangelist undertakes to make out, that he is not only a son of David, but that son of David on whose shoulders the government was to be; not only a son of Abraham, but that son of Abraham who was to be the father of many nations. In calling Christ the son of David, and the son of Abraham, he shows that God is faithful to his promise, and will make good every word that he has spoken; and this. 1. Though the performance be long deferred. When God promised Abraham a son, who should be the great blessing of the world, perhaps he expected it should be his immediate son; but it proved to be one at the distance of forty-two generations, and about 2000 years: so long before can God foretel what shall be done, and so long after, sometimes, does God fulfil what has been promised. Note, Delays of promised mercies, though they exercise our patience, do not weaken God's promise. 2. Though it begin to be despaired of. This son of David, and son of Abraham, who was to be the glory of his Father's house, was born when the seed of Abraham was a despised people, recently become tributary to the Roman yoke, and when the house of David was buried in obscurity; for Christ was to be a root out of a dry ground. Note, God's time for the performance of his promises is when it labours under the greatest improbabilities. III. The particular series of it, drawn in the direct line from Abraham downward, according to the genealogies recorded in the beginning of the books of Chronicles (as far as those go), and which here we see the use of. Some particulars we may observe in the genealogy. 1. Among the ancestors of Christ who had brethren, generally he descended from a younger brother; such Abraham himself was, and Jacob, and Judah, and David, and Nathan, and Rhesa; to show that the pre-eminence of Christ came not, as that of earthly princes, from the primogeniture of his ancestors, but from the will of God, who, according to the method of his providence, exalteth them of low degree, and puts more abundant honour upon that part which lacked. 2. Among the sons of Jacob, besides Judah, from whom Shiloh came, notice is here taken of his brethren: Judas and his brethren. No mention is made of Ishmael the son of Abraham, or of Esau the son of Isaac, because they were shut out of the church; whereas all the children of Jacob were taken in, and, though not fathers of Christ, were yet patriarchs of the church ( Acts vii. 8 ), and therefore are mentioned in the genealogy, for the encouragement of the twelve tribes that were scattered abroad, intimating to them that they have an interest in Christ, and stand in relation to him as well as Judah. 3. Phares and Zara, the twin-sons of Judah, are likewise both named, though Phares only was Christ's ancestor, for the same reason that the brethren of Judah are taken notice of; and some think because the birth of Phares and Zara had something of an allegory in it. Zara put out his hand first, as the first-born, but, drawing it in, Phares got the birth-right. The Jewish church, like Zara, reached first at the birthright, but through unbelief, withdrawing the hand, the Gentile church, like Phares, broke forth and went away with the birthright; and thus blindness is in part happened unto Israel, till the fulness of the Gentiles become in, and then Zara shall be born— all Israel shall be saved, Rom. xi. 25, 26 . 4. There are four women, and but four, named in this genealogy; two of them were originally strangers to the commonwealth of Israel, Rachab a Canaanitess, and a harlot besides, and Ruth the Moabitess; for in Jesus Christ there is neither Greek, nor Jew; those that are strangers and foreigners are welcome, in Christ, to the citizenship of the saints. The other two were adulteresses, Tamar and Bathsheba; which was a further mark of humiliation put upon our Lord Jesus, that not only he descended from such, but that his decent from them is particularly remarked in his genealogy, and no veil drawn over it. He took upon him the likeness of sinful flesh ( Rom. viii. 3 ), and takes even great sinners, upon their repentance, into the nearest relation to himself. Note, We ought not to upbraid people with the scandals of their ancestors; it is what they cannot help, and has been the lot of the best, even of our Master himself. David's begetting Solomon of her that had been the wife of Urias is taken notice of (says Dr. Whitby) to show that the crime of David, being repented to, was so far from hindering the promise made to him, that it pleased God by this very woman to fulfil it. 5. Though divers kings are here named, yet none is expressly called a king but David ( v. 6 ), David the king; because with him the covenant of royalty was made, and to him the promise of the kingdom of the Messiah was given, who is therefore said to inherit the throne of his father David, Luke i. 32 . 6. In the pedigree of the kings of Judah, between Joram and Ozias ( v. 8 ), there are three left out, namely, Ahaziah, Joash, and Amaziah; and therefore when it is said, Joram begat Ozias, it is meant, according to the usage of the Hebrew tongue, that Ozias was lineally descended from him, as it is said to Hezekiah that the sons which he should beget should be carried to Babylon, whereas they were removed several generations from him. It was not through mistake or forgetfulness that these three were omitted, but, probably, they were omitted in the genealogical tables that the evangelist consulted, which yet were admitted as authentic. Some give this reason for it:—It being Matthew's design, for the sake of memory, to reduce the number of Christ's ancestors to three fourteens, it was requisite that in this period three should be left out, and none more fit than they who were the immediate progeny of cursed Athaliah, who introduced the idolatry of Ahab into the house of David, for which this brand is set upon the family and the iniquity thus visited to the third and fourth generation. Two of these three were apostates; and such God commonly sets a mark of his displeasure upon in this world: they all three had their heads brought to the grave with blood. 7. Some observe what a mixture there was of good and bad in the succession of these kings; as for instance ( v. 7, 8 ), wicked Roboam begat wicked Abia; wicked Abia begat good Asa; good Asa begat good Josaphat; good Josaphat begat wicked Joram. Grace does not run in the blood, neither does reigning sin. God's grace is his own, and he gives or withholds it as he pleases. 8. The captivity of Babylon is mentioned as a remarkable period in this line, v. 11, 12 . All things considered, it was a wonder that the Jews were not lost in that captivity, as other nations have been; but this intimates the reason why the streams of that people were kept to run pure through that dead sea, because from them, as concerning the flesh, Christ was to come. Destroy it not, for a blessing is in it, even that blessing of blessings, Christ himself, Isa. lxv. 8, 9 . It was with an eye to him that they were restored, and the desolations of the sanctuary were looked upon with favour for the Lord's sake, Dan. ix. 17 . 9. Josias is said to beget Jechonias and his brethren ( v. 11 ); by Jechonias here is meant Jehoiakim, who was the first-born of Josias; but, when it is said ( v. 12 ) that Jechonias begat Salathiel, that Jechonias was the son of that Jehoiakim who was carried into Babylon, and there begat Salathiel (as Dr. Whitby shows), and, when Jechonias is said to have been written childless ( Jer. xxii. 30 ), it is explained thus: No man of his seed shall prosper. Salathiel is here said to beget Zorobabel, whereas Salathiel begat Pedaiah, and he begat Zorobabel ( 1 Chron. iii. 19 ): but, as before, the grandson is often called the son; Pedaiah, it is likely, died in his father's lifetime, and so his son Zorobabel was called the son of Salathiel. 10. The line is brought down, not to Mary the mother of our Lord, but to Joseph the husband of Mary ( v. 16 ); for the Jews always reckoned their genealogies by the males: yet Mary was of the same tribe and family with Joseph, so that, both by his mother and by his supposed father, he was of the house of David; yet his interest in that dignity is derived by Joseph, to whom really according to the flesh he had no relation, to show that the kingdom of the Messiah is not founded in a natural descent from David. 11. The centre in whom all these lines meet is Jesus, who is called Christ, v. 16 . This is he that was so importunately desired, so impatiently expected, and to whom the patriarchs had an eye when they were so desirous of children, that they might have the honour of coming into the sacred line. Blessed be God, we are not now in such a dark and cloudy state of expectation as they were then in, but see clearly what these prophets and kings saw as through a glass darkly. And we may have, if it be not our own fault, a greater honour than that of which they were so ambitious: for they who do the will of God are in a more honourable relation to Christ than those who were akin to him according to the flesh, ch. xii. 50 . Jesus is called Christ, that is, the Anointed, the same with the Hebrew name Messiah. He is called Messiah the Prince ( Dan. ix. 25 ), and often God's Anointed ( Ps. ii. 2 ). Under this character he was expected: Art thou the Christ —the anointed one? David, the king, was anointed ( 1 Sam. xvi. 13 ); so was Aaron, the priest ( Lev. viii. 12 ), and Elisha, the prophet ( 1 Kings xix. 16 ), and Isaiah, the prophet ( Isa. lxi. 1 ). Christ, being appointed to, and qualified for, all these offices, is therefore called the Anointed—anointed with the oil of gladness above his fellows; and from this name of his, which is as ointment poured forth, all his followers are called Christians, for they also have received the anointing. Lastly. The general summary of all this genealogy we have, v. 17 , where it is summed up in three fourteens, signalized by remarkable periods. In the first fourteen, we have the family of David rising, and looking forth as the morning; in the second, we have it flourishing in its meridian lustre; in the third, we have it declining and growing less and less, dwindling into the family of a poor carpenter, and then Christ shines forth out of it, the glory of his people Israel.