Matthew 1:1-17;Luke 3:23-38 (2)

Matthew 1:1-17;Luke 3:23-38 (2)

2. Jacob begat Judah and his brethren While Matthew passes by in silence Ishmael, Abraham’s first-born, and Esau, who was Jacob’s elder brother, he properly assigns a place in the genealogy to the Twelve Patriarchs, on all of whom God had bestowed a similar favor of adoption. He therefore intimates, that the blessing promised in Christ does not refer to the tribe of Judah alone, but belongs equally to all the children of Jacob, whom God gathered into his Church, while Ishmael and Esau were treated as strangers.

Note 88. “Quum essent extranei.” — “En lieu qu'Ismael et Esau en avoyent este rejettez et bannis comme estrangers.” — “Whereas Ishmael and Esau were thrown out and banished from it as strangers.”

3. Judah begat Pharez and Zarah by Tamar This was a prelude to that emptying of himself, of which Paul speaks, (Philippians 2:7). The Son of God might have kept his descent unspotted and pure from every reproach or mark of infamy. But he came into the world to

Note 89. ᾿Αλλ ᾿ ἑαυτὸν ἐχένωσε, — but he emptied himself. Such is the literal import of the words which are rendered in the English version, But made himself of no reputation. — Ed.

“empty himself, and take upon him the form of a servant,”
(Philippians 2:7)

to be

“a worm, and no man; a reproach of men, and despised of the people,”
(Psalm 22:6)

and at length to undergo the accursed death of the cross. He therefore did not refuse to admit a stain into his genealogy, arising from incestuous intercourse which took place among his ancestors. Though Tamar was not impelled by lust to seek connection with her father-in-law, yet it was in an unlawful manner that she attempted to revenge the injury which she had received. Judah again intended to commit fornication, and unknowingly to himself, met with his daughter-in-law. But the astonishing goodness of God strove with the sin of both; so that, nevertheless, this adulterous seed came to possess the scepter.

Note 90. “In nurum suam incidit.” — “Judas a commis sa meschancete avec sa bru, pensant que ce fust une autre.” — “Judah committed his wickedness with his daughter-in-law, supposing her to be a different person”

Note 91. “Afin que neantmoins ceste semence bastarde vint a avoir un jour en main le scepter Royal.” — “So that nevertheless this bastard seed came to have one day in its hand the Royal scepter.”

6. Begat David the King In this genealogy, the designation of King is bestowed on David alone, because in his person God exhibited a type of the future leader of his people, the Messiah. The kingly office had been formerly held by Saul; but, as he reached it through tumult and the ungodly wishes of the people, the lawful possession of the office is supposed to have commenced with David, more especially in reference to the covenant of God, who promised that “his throne should be established for ever,” (2 Samuel 7:16.) When the people shook off the yoke of God, and unhappily and wickedly asked a king, saying, “Give us a king to judge us,” (1 Samuel 8:5,) Saul was granted for short time. But his kingdom was shortly afterwards established by God, as a pledge of true prosperity, in the hand of David. Let this expression, David the King, be understood by us as pointing out the prosperous condition of the people, which the Lord had appointed.

Meanwhile, the Evangelist adds a human disgrace, which might almost bring a stain on the glory of this divine blessing. David the King begat Solomon by her that had been the wife of Uriah; by Bathsheba, whom he wickedly tore from her husband, and for the sake of enjoying whom, he basely surrendered an innocent man to be murdered by the swords of the enemy, (2 Samuel 11:15.) This taint, at the commencement of the kingdom, ought to have taught the Jews not to glory in the flesh. It was the design of God to show that, in establishing this kingdom, nothing depended on human merits.

Comparing the inspired history with the succession described by Matthew, it is evident that he has omitted three kings. Those who say that he did so through forgetfulness, cannot be listened to for a moment. Nor is it probable that they were thrown out, because they were unworthy to occupy a place in the genealogy of Christ; for the same reason would equally apply to many others, who are indiscriminately brought forward by Matthew, along with pious and holy persons. A more correct account is, that he resolved to confine the list of each class to fourteen kings, and gave himself little concern in making the selection, because he had an adequate succession of the genealogy to place before the eyes of his readers, down to the close of the kingdom. As to there being only thirteen in the list, it probably arose from the blunders and carelessness of transcribers. Epiphanius, in his First Book against Heresies, assigns this reason, that the name of Jeconiah had been twice put down, and unlearned persons ventured to strike out the repetition of it as superfluous; which, he tells us, ought not to have been done, because Jehoiakim, the father of king Jehoiakim, had the name Jeconiah, in common with his son, (1 Chronicles 3:17; 2 Kings 24:15; Jeremiah 27:20; 28:4.) Robert Stephens quotes a Greek manuscript, in which the name of Jehoiakim is introduced.

Note 92. “Assavoir Ochozias fils de Joram, Joas, et Amazias.” — “Namely, Ahaziah son of Jehoram, Joash, and Amaziah,” (2 Chronicles 22, 23, 24, 25.)

Note 93. “Indocti;” — “quelques gens n'entendans pas le propos,” — “some peope not understanding the design.”

Note 94. “Robert Etienne a ce propos allegue un exemplaire Grec ancien, ou il y a ainsi, Josias engendra Joacim, et Joacim engendra Jechonias.”— “Robert Stephens, with this view, quotes an ancient Greek manuscript, which runs thus: Josiah begat Jehoiakim, and Jehoiakim begat Jeconiah.”

12. After the Babylonish exile That is, after the Jews were carried into captivity: for the Evangelist means, that the descendants of David, from being kings, then became exiles and slaves. As that captivity was a sort of destruction, it came to be wonderfully arranged by Divine providence, not only that the Jews again united in one body, but even that some vestiges of dominion remained in the family of David. For those who returned home submitted, of their own accord, to the authority of Zerubbabel. In this manner, the fragments of the royal scepter lasted till the coming of Christ was at hand, agreeably to the prediction of Jacob, “The scepter shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come,” (Genesis 49:10.) And even during that wretched and melancholy dispersion, the nation never ceased to be illuminated by some rays of the grace of God. The Greek word μετοικεσία, which the old translator renders transmigration, and Erasmus renders exile, literally signifies a change of habitation. The meaning is, that the Jews were compelled to leave their country, and to dwell as “strangers in a land that was not theirs,” (Genesis 15:13.)

Note 95. “Qui avoit este mis bas, et comme rompu;” — “which had been thrown down, and, as it were, broken.”

16. Jesus, who is called Christ By the surname Christ, Anointed, Matthew points out his office, to inform the readers that this was not a private person, but one divinely anointed to perform the office of Redeemer. What that anointing was, and to what it referred, I shall not now illustrate at great length. As to the word itself, it is only necessary to say that, after the royal authority was abolished, it began to be applied exclusively to Him, from whom they were taught to expect a full recovery of the lost salvation. So long as any splendor of royalty continued in the family of David, the kings were wont to be called χριστοί, anointed. But that the fearful desolation which followed might not throw the minds of the godly into despair, it pleased God to appropriate the name of Messiah, Anointed, to the Redeemer alone: as is evident from Daniel, (9:25, 26.) The evangelical history everywhere shows that this was an ordinary way of speaking, at the time when the Son of God was “manifested in the flesh,” (1 Timothy 3:16.)

Note 96. Every reader of the Bible is familiar with the phrase, the Lord's anointed, as applied to David and his successors, (2 Samuel 19:21; Lamentations 4:20.) — Ed.