Matthew 1

1. The book of the generation. That is, “the genealogy” (see Gen. ii. 4, and note). 1 Chron. i.-ix. shows the care with which family registers were kept (see note on 1 Chron. i. 1). On the difference between the two genealogies in Matthew and in Luke, see note on Luke iii. 24.

St. Matthew, writing for Jews, is at pains to show that Jesus of Nazareth is King of Israel, the long-expected Messiah. Hence the importance of the genealogy. It links together the Old Testament and the New. But while it emphasises the human side of our Lord’s nature, this chapter reaches its climax and full meaning in “Emmanuel: God with us” (ver. 23).

Jesus Christ. “JESUS” is the Greek form of “Joshua”; the meaning of which is “he saves,” Custer or Messiah (“Anointed”), is our Lord’s official name (see note on Psa. ii. 2; and cp. John i. 20, 41; iv. 29). The combination of the words “Jesus Christ” (so frequent in the Epistles) is confined in the Gospels, with one exception, to their introductory parts.

2. Judas. The Greek form of the Hebrew name “Judah.”

5. Rachab (Rahab). See note on Josh. ii. 1. The fact that the four women included in this genealogy were all either Gentiles by birth or frail in character, may serve to illustrate our Lord’s humiliation in taking our nature, as well as the extension of the benefits of His work to all nations, and even to persons whom the world treats as outcasts.

8. Ozias (Uzziah). Three kings of Judah (Ahaiah, Joash, Amaziah) are omitted between Joram and Uzziah; and Jehoiakim (11) between Josiah and Jeconiah (see 2 Kings viii. 25; xii. 1; xiv. 1; xxiv. 6). There seem also to be similar omissions in the other two divisions of the genealogy. The three divisions were reduced to the same numbers, probably in order to aid the memory. In doing this, the compiler omitted the three generations immediately descended from Ahab; and Jehoiakim also, the son of Josiah, who appears, from Jer. xxii. 13-19; xxxvi. 23-31, to have been atrociously wicked.

12. Zerubabel (Zerubbabel), said in 1 Chron. iii. 19 to have been son to Pedaiah and nephew of Salathiel (Shealtiel). He was probably Salathiel’s heir.

13. Abiud. Among the sons of Zerubbabel (1 Chron. iii. 19) Abiud is not mentioned. He is supposed to have been the son there named Hananiah.

17 fourteen generations. The threefold division corresponds to the periods before, during, and after the occupation of the throne by David’s family.

18 espoused. More correctly, “betrothed,” as R.V.

19 her husband. The Jews regarded betrothed persons as man and wife, though the marriage had not been celebrated; and they treated unfaithfulness as adultery.

a just man. Joseph’s sense of right led him to decide upon a divorce (Deut. xxiv. 1), though he was unwilling to inflict the further punishment which the law allowed (Deut. xxii. 23, 24), and which a public divorce would have entailed. “Not willing” expresses the wish; “minded” the purpose.

21. He shall save His people from their sins. The original is emphatic, “It is He” (and none other) “who shall save,” etc. He saves them from the power of sin as well as from its guilt and punishment. See Jer. xxxi. 33, 34, as quoted in Heb. viii. 10-12.

22 that it might be fulfilled. With respect to the prophecy, see note on Isa. vii. 14. “Behold, the virgin,” etc. It is in this higher fulfilment of the prediction that the appropriateness of the term “virgin,” and the full meaning of the name “Immanuel” (see Luke i. 35; John i. 14), become apparent.

of the Lord by the prophet. More precisely, “by the Lord (Jehovah) through the prophet” (R.V.).

25 firstborn. See var. read. The word is probably, as in R.V., to be omitted here (though not in Luke ii. 7), but if retained it would indicate that there was nothing repugnant to the views of the inspired writer in the idea that our Lord’s mother might have other children; and, indeed, it would afford a presumption, though not proof, that she had. The question is, however, to be settled on other grounds: see xiii. 55, and note.

conjunctions of the planets Jupiter and Saturn the year 6 B.C. (747 A.U.C.), which might awaken the attention of the Magi. But Wieseler states that the astronomical tables of the Chinese actually record the appearance of a new star in 750 A.U.C.

to worship. The Greek word here used is applied to the reverence paid to teachers, and the homage rendered to kings.

The story of the events which led up to the crucifixion again makes prominent the Kingship of Christ (xxvii. 11). He was kingly as He stood before Pilate (xxvii. 14); as King He suffered on the Cross (xxvii. 37); and as King He gave to His disciples the great declaration of His kingly authority and their great commission for the spiritual conquest of the world (xxviii. 18-20).