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.

18 Now the birth of Jesus Christ was on this wise: When as his mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost.

19 Then Joseph her husband, being a just man, and not willing to make her a public example, was minded to put her away privily.

20 But while he thought on these things, behold, the angel of the Lord appeared unto him in a dream, saying, Joseph, thou son of David, fear not to take unto thee Mary thy wife: for that which is conceived in her is of the Holy Ghost.

21 And she shall bring forth a son, and thou shalt call his name Jesus: for he shall save his people from their sins.

22 Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying,

23 Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us.

24 Then Joseph being raised from sleep did as the angel of the Lord had bidden him, and took unto him his wife:

25 And knew her not till she had brought forth her firstborn son: and he called his name Jesus.

Commentary

Verse 1

Matthew Henry's Concise Bible Commentary
The genealogy of Jesus.
Concerning this genealogy of our Saviour, observe the chief intention. It is not a needless genealogy. It is not a vain-glorious one, as those of great men often are. It proves that our Lord Jesus is of the nation and family out of which the Messiah was to arise. The promise of the blessing was made to Abraham and his seed; of the dominion, to David and his seed. It was promised to Abraham that Christ should descend from him, (Genesis 12:3; 22:18); and to David that he should descend from him, (2 Samuel 7:12); (Psalm 89:3), etc.; (Psalm 132:11); and, therefore, unless Jesus is a son of David, and a son of Abraham, he is not the Messiah. Now this is here proved from well-known records. When the Son of God was pleased to take our nature, he came near to us, in our fallen, wretched condition; but he was perfectly free from sin: and while we read the names in his genealogy, we should not forget how low the Lord of glory stooped to save the human race.
John Wesley's Bible Commentary
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) .
John Calvin Bible Commentary
“Behold, the king’s son shall reign, as the Lord hath said of the sons of David,” (2 Chronicles 23:3.)He considered it to be shameful and intolerable, that a woman, who was a stranger by blood, should violently seize the scepter, which God had commanded to remain in the family of David. There is no absurdity in supposing, that Luke traces the descent of Christ from Nathan: for it is possible that the line of Solomon, so far as relates to the succession of the throne, may have been broken off. It may be objected, that Jesus cannot be acknowledged as the promised Messiah, if he be not a descendant of Solomon, who was an undoubted type of ChristBut the answer is easy. Though he was not naturally descended from Solomon, yet he was reckoned his son by legal succession, because he was descended from kings.The fourthpoint of difference is the great diversity of the names. Many look upon this as a great difficulty: for from David till Joseph, with the exception of Salathiel and Zerubbabel, none of the names are alike in the two Evangelists. The excuse commonly offered, that the diversity arose from its being very customary among the Jews to have two names, appears to many persons not quite satisfactory. But as we are now unacquainted with the method, which was followed by Matthew in drawing up and arranging the genealogy, there is no reason to wonder, if we are unable to determine how far both of them agree or differ as to individual names. It cannot be doubted that, after the Babylonish captivity, the same persons are mentioned under different names. In the case of Salathiel and Zerubbabel, the same names, I think, were purposely retained, on account of the change which had taken place in the nation: because the royal authority was then extinguished. Even while a feeble shadow of power remained, a striking change was visible, which warned believers, that they ought to expect another and more excellent kingdom than that of Solomon, which had flourished but for a short time.It is also worthy of remark, that the additional number in Luke’s catalogue to that of Matthew is nothing strange; for the number of persons in the natural line of descent is usually greater than in the legal line. Besides, Matthew chose to divide the genealogy of Christ into three departments, and to make each department to contain fourteen persons. In this way, he felt himself at liberty to pass by some names, which Luke could not with propriety omit, not having restricted himself by that rule. Thus have I discussed the genealogy of Christ, as far as it appeared to be generally useful. If any one is tickledby a keener curiosity, I remember Paul’s admonition, and prefer sobriety and modesty to trifling and useless disputes. It is a noted passage, in which he enjoins us to avoid excessive keenness in disputing about “genealogies, as unprofitable and vain,” (Titus 3:9.)It now remains to inquire, lastly, why Matthew included the whole genealogy of Christ in three classes, and assigned to each class fourteen persons. Those who think that he did so, in order to aid the memory of his readers, state a part of the reason, but not the whole. It is true, indeed, that a catalogue, divided into three equal numbers, is more easily remembered. But it is also evident that this division is intended to point out a threefold condition of the nation, from the time when Christ was promised to Abraham, to “the fullness of the time” (Galatians 4:4) when he was “manifested in the flesh,” (1 Timothy 3:16.) Previous to the time of David, the tribe of Judah, though it occupied a higher rank than the other tribes, held no power. In David the royal authority burst upon the eyes of all with unexpected splendor, and remained till the time of Jeconiah. After that period, there still lingered in the tribe of Judah a portion of rank and government, which sustained the expectations of the godly till the coming of the Messiah.The book of the generationSome commentators give themselves unnecessary trouble, in order to excuse Matthew for giving to his whole history this title, which applies only to the half of a single chapter. For thisἐπιγραφή, ortitle, does not extend to the whole book of Matthew: but the word βίβλος, book, is put forcatalogue: as if he had said, “Here follows the catalogue of the generation of Christ.” It is with reference to the promise, that Christ is calledthe son of David, the son of Abraham: for God had promised to Abraham that he would give him a seed, “in whom all the families of the earth should be blessed,” (Genesis 12:3.) David received a still clearer promise, that God would “stablish the throne of his kingdom for ever,” (2 Samuel 7:13;) that one of his posterity would be king “as long as the sun and moon endure,” (Psalm 72:5;) and that “his throne should be as the days of heaven,” (Psalm 89:29.) And so it became a customary way of speaking among the Jews to call Christthe son of David
John Calvin Bible Commentary
Jesus, who is called ChristBy the surnameChrist, Anointed, Matthew points out his office, to inform the readers that this was not a private person, but one divinelyanointed 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 calledχριστοί, 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 ofMessiah, 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.)
McArther Bible Commentary
book of the genealogy of Jesus Christ. This phrase is viewed by some as Matthew's title for the entire Gospel. The Greek phrase translated "book of the genealogy" is exactly the same phrase used in Gen 5:1 in the Septuagint. Jesus Christ. The Hebrew Jeshua means "the Lord is Salvation." Christos (Gr.) means "anointed one" and is the exact equivalent of the Hebrew word for "Messiah" (Dan 9:25). Son of David. A title used for Messiah in only the synoptic gospels (see notes on Mat 22:42, Mat 22:45). Son of Abraham. This title takes Jesus' royal lineage all the way back to the nation's inception in the Abrahamic covenant (Gen 12:1-3).
Bible Cross References
Genesis 22:18 2 Samuel 7:12 Psalm 89:3 Psalm 132:11 Isaiah 9:6 Isaiah 11:1 Matthew 1:2 Matthew 9:27 Luke 1:32 Luke 1:33 Luke 1:69 Luke 3:32 John 7:42 Acts 13:23 Romans 1:3 Romans 9:5 Galatians 3:16 1 Timothy 2:5 2 Timothy 2:8 Revelation 22:16

Verse 2

Matthew Henry's Concise Bible Commentary
The genealogy of Jesus.
Concerning this genealogy of our Saviour, observe the chief intention. It is not a needless genealogy. It is not a vain-glorious one, as those of great men often are. It proves that our Lord Jesus is of the nation and family out of which the Messiah was to arise. The promise of the blessing was made to Abraham and his seed; of the dominion, to David and his seed. It was promised to Abraham that Christ should descend from him, (Genesis 12:3; 22:18); and to David that he should descend from him, (2 Samuel 7:12); (Psalm 89:3), etc.; (Psalm 132:11); and, therefore, unless Jesus is a son of David, and a son of Abraham, he is not the Messiah. Now this is here proved from well-known records. When the Son of God was pleased to take our nature, he came near to us, in our fallen, wretched condition; but he was perfectly free from sin: and while we read the names in his genealogy, we should not forget how low the Lord of glory stooped to save the human race.
John Calvin Bible Commentary
Jacob begat Judah and his brethrenWhile 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.
John Calvin Bible Commentary
Jesus, who is called ChristBy the surnameChrist, Anointed, Matthew points out his office, to inform the readers that this was not a private person, but one divinelyanointed 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 calledχριστοί, 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 ofMessiah, 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.)
McArther Bible Commentary
For a comparison of this genealogy and the one given by Luke, see note on Luk 3:23-38.
Bible Cross References
Genesis 25:19 Genesis 29:35 Numbers 1:26 Matthew 1:1 Matthew 1:3

Verse 3

Matthew Henry's Concise Bible Commentary
The genealogy of Jesus.
Concerning this genealogy of our Saviour, observe the chief intention. It is not a needless genealogy. It is not a vain-glorious one, as those of great men often are. It proves that our Lord Jesus is of the nation and family out of which the Messiah was to arise. The promise of the blessing was made to Abraham and his seed; of the dominion, to David and his seed. It was promised to Abraham that Christ should descend from him, (Genesis 12:3; 22:18); and to David that he should descend from him, (2 Samuel 7:12); (Psalm 89:3), etc.; (Psalm 132:11); and, therefore, unless Jesus is a son of David, and a son of Abraham, he is not the Messiah. Now this is here proved from well-known records. When the Son of God was pleased to take our nature, he came near to us, in our fallen, wretched condition; but he was perfectly free from sin: and while we read the names in his genealogy, we should not forget how low the Lord of glory stooped to save the human race.
John Wesley's Bible Commentary
Of Thamar - St. Matthew adds the names of those women also, that were remarkable in the sacred history.
John Calvin Bible Commentary
“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.
John Calvin Bible Commentary
Jesus, who is called ChristBy the surnameChrist, Anointed, Matthew points out his office, to inform the readers that this was not a private person, but one divinelyanointed 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 calledχριστοί, 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 ofMessiah, 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.)
McArther Bible Commentary
Tamar. It is unusual for women to be named in genealogies. Matthew names five: Tamar was a Canaanite woman who posed as a prostitute to seduce Judah (Gen 38:13-30). Rahab (Mat 1:5) was a Gentile and a prostitute (Jos 2:1). Ruth (Mat 1:5) was a Moabite woman (Rth 1:3) and a worshipper of idols. Bathsheba ("Uriah's wife," Mat 1:6) committed adultery with David (2 Sam. 11). And Mary (Mat 1:16) bore the perceived stigma of pregnancy outside of wedlock. Each of these women is an object lesson about the workings of divine grace.
Bible Cross References
Ruth 4:18 1 Chronicles 2:1 Matthew 1:2 Matthew 1:4 Luke 3:33

Verse 4

Matthew Henry's Concise Bible Commentary
The genealogy of Jesus.
Concerning this genealogy of our Saviour, observe the chief intention. It is not a needless genealogy. It is not a vain-glorious one, as those of great men often are. It proves that our Lord Jesus is of the nation and family out of which the Messiah was to arise. The promise of the blessing was made to Abraham and his seed; of the dominion, to David and his seed. It was promised to Abraham that Christ should descend from him, (Genesis 12:3; 22:18); and to David that he should descend from him, (2 Samuel 7:12); (Psalm 89:3), etc.; (Psalm 132:11); and, therefore, unless Jesus is a son of David, and a son of Abraham, he is not the Messiah. Now this is here proved from well-known records. When the Son of God was pleased to take our nature, he came near to us, in our fallen, wretched condition; but he was perfectly free from sin: and while we read the names in his genealogy, we should not forget how low the Lord of glory stooped to save the human race.
John Wesley's Bible Commentary
Naasson - Who was prince of the tribe of Judah, when the Israelites entered into Canaan.
John Calvin Bible Commentary
Jesus, who is called ChristBy the surnameChrist, Anointed, Matthew points out his office, to inform the readers that this was not a private person, but one divinelyanointed 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 calledχριστοί, 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 ofMessiah, 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.)
Bible Cross References
Ruth 4:20 Matthew 1:3 Matthew 1:5 Luke 3:32

Verse 5

Matthew Henry's Concise Bible Commentary
The genealogy of Jesus.
Concerning this genealogy of our Saviour, observe the chief intention. It is not a needless genealogy. It is not a vain-glorious one, as those of great men often are. It proves that our Lord Jesus is of the nation and family out of which the Messiah was to arise. The promise of the blessing was made to Abraham and his seed; of the dominion, to David and his seed. It was promised to Abraham that Christ should descend from him, (Genesis 12:3; 22:18); and to David that he should descend from him, (2 Samuel 7:12); (Psalm 89:3), etc.; (Psalm 132:11); and, therefore, unless Jesus is a son of David, and a son of Abraham, he is not the Messiah. Now this is here proved from well-known records. When the Son of God was pleased to take our nature, he came near to us, in our fallen, wretched condition; but he was perfectly free from sin: and while we read the names in his genealogy, we should not forget how low the Lord of glory stooped to save the human race.
John Wesley's Bible Commentary
Obed begat Jesse - The providence of God was peculiarly shown in this, that Salmon, Boaz, and Obed, must each of them have been near a hundred years old, at the birth of his son here recorded.
John Calvin Bible Commentary
Jesus, who is called ChristBy the surnameChrist, Anointed, Matthew points out his office, to inform the readers that this was not a private person, but one divinelyanointed 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 calledχριστοί, 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 ofMessiah, 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.)
McArther Bible Commentary
Salmon begot Boaz by Rahab … and Jesse begot David the king. This genealogy is not exhaustive. Several additional generations must have elapsed between Rahab (in Joshua's time) and David (Mat 1:6)-nearly four centuries later. Matthew's genealogy (like most of the biblical ones) sometimes skips over several generations between well-known characters in order to abbreviate the listing. See notes on Rth 4:18-22; Rth 4:21.
Bible Cross References
1 Chronicles 2:12 Matthew 1:4 Matthew 1:6 Luke 3:32

Verse 6

Matthew Henry's Concise Bible Commentary
The genealogy of Jesus.
Concerning this genealogy of our Saviour, observe the chief intention. It is not a needless genealogy. It is not a vain-glorious one, as those of great men often are. It proves that our Lord Jesus is of the nation and family out of which the Messiah was to arise. The promise of the blessing was made to Abraham and his seed; of the dominion, to David and his seed. It was promised to Abraham that Christ should descend from him, (Genesis 12:3; 22:18); and to David that he should descend from him, (2 Samuel 7:12); (Psalm 89:3), etc.; (Psalm 132:11); and, therefore, unless Jesus is a son of David, and a son of Abraham, he is not the Messiah. Now this is here proved from well-known records. When the Son of God was pleased to take our nature, he came near to us, in our fallen, wretched condition; but he was perfectly free from sin: and while we read the names in his genealogy, we should not forget how low the Lord of glory stooped to save the human race.
John Wesley's Bible Commentary
David the king - Particularly mentioned under this character, because his throne is given to the Messiah.
John Calvin Bible Commentary
Begat David the KingIn this genealogy, the designation ofKingis 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 theJews 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 unlearnedpersons 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.
John Calvin Bible Commentary
Jesus, who is called ChristBy the surnameChrist, Anointed, Matthew points out his office, to inform the readers that this was not a private person, but one divinelyanointed 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 calledχριστοί, 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 ofMessiah, 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.)
Bible Cross References
2 Samuel 11:27 2 Samuel 12:24 Matthew 1:5

Verse 7

Matthew Henry's Concise Bible Commentary
The genealogy of Jesus.
Concerning this genealogy of our Saviour, observe the chief intention. It is not a needless genealogy. It is not a vain-glorious one, as those of great men often are. It proves that our Lord Jesus is of the nation and family out of which the Messiah was to arise. The promise of the blessing was made to Abraham and his seed; of the dominion, to David and his seed. It was promised to Abraham that Christ should descend from him, (Genesis 12:3; 22:18); and to David that he should descend from him, (2 Samuel 7:12); (Psalm 89:3), etc.; (Psalm 132:11); and, therefore, unless Jesus is a son of David, and a son of Abraham, he is not the Messiah. Now this is here proved from well-known records. When the Son of God was pleased to take our nature, he came near to us, in our fallen, wretched condition; but he was perfectly free from sin: and while we read the names in his genealogy, we should not forget how low the Lord of glory stooped to save the human race.
John Calvin Bible Commentary
Jesus, who is called ChristBy the surnameChrist, Anointed, Matthew points out his office, to inform the readers that this was not a private person, but one divinelyanointed 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 calledχριστοί, 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 ofMessiah, 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.)
Bible Cross References
1 Kings 11:43 1 Chronicles 3:10 Matthew 1:8 Luke 1:5

Verse 8

Matthew Henry's Concise Bible Commentary
The genealogy of Jesus.
Concerning this genealogy of our Saviour, observe the chief intention. It is not a needless genealogy. It is not a vain-glorious one, as those of great men often are. It proves that our Lord Jesus is of the nation and family out of which the Messiah was to arise. The promise of the blessing was made to Abraham and his seed; of the dominion, to David and his seed. It was promised to Abraham that Christ should descend from him, (Genesis 12:3; 22:18); and to David that he should descend from him, (2 Samuel 7:12); (Psalm 89:3), etc.; (Psalm 132:11); and, therefore, unless Jesus is a son of David, and a son of Abraham, he is not the Messiah. Now this is here proved from well-known records. When the Son of God was pleased to take our nature, he came near to us, in our fallen, wretched condition; but he was perfectly free from sin: and while we read the names in his genealogy, we should not forget how low the Lord of glory stooped to save the human race.
John Wesley's Bible Commentary
Jehoram begat Uzziah - Jehoahaz, Joash, and Amaziah coming between. So that he begat him mediately, as Christ is mediately the son of David and of Abraham. So the progeny of Hezekiah, after many generations, are called the sons that should issue from him, which he should beget, (Isaiah 39:7) .
John Calvin Bible Commentary
Jesus, who is called ChristBy the surnameChrist, Anointed, Matthew points out his office, to inform the readers that this was not a private person, but one divinelyanointed 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 calledχριστοί, 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 ofMessiah, 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.)
McArther Bible Commentary
Joram begot Uzziah. See 1Ch 3:10-12. Matthew skips over Ahaziah, Joash, and Amaziah, going directly from Joram to Uzziah (Azariah)-using a kind of genealogical shorthand. He seems to shorten the genealogy intentionally in order to divide it symmetrically into three divisions in verse Mat 1:17.
Bible Cross References
1 Kings 15:24 Matthew 1:7 Matthew 1:9

Verse 9

Matthew Henry's Concise Bible Commentary
The genealogy of Jesus.
Concerning this genealogy of our Saviour, observe the chief intention. It is not a needless genealogy. It is not a vain-glorious one, as those of great men often are. It proves that our Lord Jesus is of the nation and family out of which the Messiah was to arise. The promise of the blessing was made to Abraham and his seed; of the dominion, to David and his seed. It was promised to Abraham that Christ should descend from him, (Genesis 12:3; 22:18); and to David that he should descend from him, (2 Samuel 7:12); (Psalm 89:3), etc.; (Psalm 132:11); and, therefore, unless Jesus is a son of David, and a son of Abraham, he is not the Messiah. Now this is here proved from well-known records. When the Son of God was pleased to take our nature, he came near to us, in our fallen, wretched condition; but he was perfectly free from sin: and while we read the names in his genealogy, we should not forget how low the Lord of glory stooped to save the human race.
John Calvin Bible Commentary
Jesus, who is called ChristBy the surnameChrist, Anointed, Matthew points out his office, to inform the readers that this was not a private person, but one divinelyanointed 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 calledχριστοί, 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 ofMessiah, 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.)
Bible Cross References
Matthew 1:8 Matthew 1:10

Verse 10

Matthew Henry's Concise Bible Commentary
The genealogy of Jesus.
Concerning this genealogy of our Saviour, observe the chief intention. It is not a needless genealogy. It is not a vain-glorious one, as those of great men often are. It proves that our Lord Jesus is of the nation and family out of which the Messiah was to arise. The promise of the blessing was made to Abraham and his seed; of the dominion, to David and his seed. It was promised to Abraham that Christ should descend from him, (Genesis 12:3; 22:18); and to David that he should descend from him, (2 Samuel 7:12); (Psalm 89:3), etc.; (Psalm 132:11); and, therefore, unless Jesus is a son of David, and a son of Abraham, he is not the Messiah. Now this is here proved from well-known records. When the Son of God was pleased to take our nature, he came near to us, in our fallen, wretched condition; but he was perfectly free from sin: and while we read the names in his genealogy, we should not forget how low the Lord of glory stooped to save the human race.
John Calvin Bible Commentary
Jesus, who is called ChristBy the surnameChrist, Anointed, Matthew points out his office, to inform the readers that this was not a private person, but one divinelyanointed 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 calledχριστοί, 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 ofMessiah, 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.)
Bible Cross References
1 Chronicles 3:14 Matthew 1:9 Matthew 1:11

Verse 11

Matthew Henry's Concise Bible Commentary
The genealogy of Jesus.
Concerning this genealogy of our Saviour, observe the chief intention. It is not a needless genealogy. It is not a vain-glorious one, as those of great men often are. It proves that our Lord Jesus is of the nation and family out of which the Messiah was to arise. The promise of the blessing was made to Abraham and his seed; of the dominion, to David and his seed. It was promised to Abraham that Christ should descend from him, (Genesis 12:3; 22:18); and to David that he should descend from him, (2 Samuel 7:12); (Psalm 89:3), etc.; (Psalm 132:11); and, therefore, unless Jesus is a son of David, and a son of Abraham, he is not the Messiah. Now this is here proved from well-known records. When the Son of God was pleased to take our nature, he came near to us, in our fallen, wretched condition; but he was perfectly free from sin: and while we read the names in his genealogy, we should not forget how low the Lord of glory stooped to save the human race.
John Wesley's Bible Commentary
Josiah begat Jeconiah - Mediately, Jehoiakim coming between. And his brethren - That is, his uncles. The Jews term all kinsmen brethren. About the time they were carried away - Which was a little after the birth of Jeconiah.
John Calvin Bible Commentary
Jesus, who is called ChristBy the surnameChrist, Anointed, Matthew points out his office, to inform the readers that this was not a private person, but one divinelyanointed 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 calledχριστοί, 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 ofMessiah, 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.)
McArther Bible Commentary
Josiah begot Jeconiah. Again, Matthew skips a generation between Josiah and Jeconiah (1Ch 3:14-16). Jeconiah is also called Jehoiachin (2Ki 24:6; 2Ch 36:8) and sometimes Coniah (Jer 22:24). Jeconiah's presence in this genealogy presents an interesting problem. A curse on him denied any of his descendants the throne of David forever (Jer 22:30). Jesus was heir through Joseph to the royal line of descent, but since he was not an actual son of Joseph and thus not a physical descendant through this line, the curse bypassed him.
Bible Cross References
2 Kings 24:14 Isaiah 13:1 Jeremiah 27:20 Matthew 1:12 Matthew 1:17

Verse 12

Matthew Henry's Concise Bible Commentary
The genealogy of Jesus.
Concerning this genealogy of our Saviour, observe the chief intention. It is not a needless genealogy. It is not a vain-glorious one, as those of great men often are. It proves that our Lord Jesus is of the nation and family out of which the Messiah was to arise. The promise of the blessing was made to Abraham and his seed; of the dominion, to David and his seed. It was promised to Abraham that Christ should descend from him, (Genesis 12:3; 22:18); and to David that he should descend from him, (2 Samuel 7:12); (Psalm 89:3), etc.; (Psalm 132:11); and, therefore, unless Jesus is a son of David, and a son of Abraham, he is not the Messiah. Now this is here proved from well-known records. When the Son of God was pleased to take our nature, he came near to us, in our fallen, wretched condition; but he was perfectly free from sin: and while we read the names in his genealogy, we should not forget how low the Lord of glory stooped to save the human race.
John Calvin Bible Commentary
After the Babylonish exileThat 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 scepterlasted 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 wordμετοικεσία, which the old translator renderstransmigration, and Erasmus rendersexile, literally signifiesa 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.)
John Calvin Bible Commentary
Jesus, who is called ChristBy the surnameChrist, Anointed, Matthew points out his office, to inform the readers that this was not a private person, but one divinelyanointed 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 calledχριστοί, 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 ofMessiah, 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.)
McArther Bible Commentary
Shealtiel begot Zerubbabel. See 1Ch 3:17-19, where Zerubbabel is said to be the offspring of Pedaiah, Shealtiel's brother. Elsewhere in the OT, Zerubbabel is always called the son of Shealtiel (e.g., Hag 1:1; Ezr 3:2; Neh 12:1). Possibly Shealtiel adopted his nephew (see note on Hag 2:23). Zerubbabel is the last character in Matthew's list who appears in any of the OT genealogies.
Bible Cross References
2 Kings 24:14 Jeremiah 22:30 Jeremiah 27:20 Haggai 1:1 Matthew 1:11 Matthew 1:13 Matthew 1:17 Luke 3:27

Verse 13

Matthew Henry's Concise Bible Commentary
The genealogy of Jesus.
Concerning this genealogy of our Saviour, observe the chief intention. It is not a needless genealogy. It is not a vain-glorious one, as those of great men often are. It proves that our Lord Jesus is of the nation and family out of which the Messiah was to arise. The promise of the blessing was made to Abraham and his seed; of the dominion, to David and his seed. It was promised to Abraham that Christ should descend from him, (Genesis 12:3; 22:18); and to David that he should descend from him, (2 Samuel 7:12); (Psalm 89:3), etc.; (Psalm 132:11); and, therefore, unless Jesus is a son of David, and a son of Abraham, he is not the Messiah. Now this is here proved from well-known records. When the Son of God was pleased to take our nature, he came near to us, in our fallen, wretched condition; but he was perfectly free from sin: and while we read the names in his genealogy, we should not forget how low the Lord of glory stooped to save the human race.
John Calvin Bible Commentary
Jesus, who is called ChristBy the surnameChrist, Anointed, Matthew points out his office, to inform the readers that this was not a private person, but one divinelyanointed 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 calledχριστοί, 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 ofMessiah, 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.)
Bible Cross References
Haggai 1:1 Matthew 1:12 Matthew 1:14

Verse 14

Matthew Henry's Concise Bible Commentary
The genealogy of Jesus.
Concerning this genealogy of our Saviour, observe the chief intention. It is not a needless genealogy. It is not a vain-glorious one, as those of great men often are. It proves that our Lord Jesus is of the nation and family out of which the Messiah was to arise. The promise of the blessing was made to Abraham and his seed; of the dominion, to David and his seed. It was promised to Abraham that Christ should descend from him, (Genesis 12:3; 22:18); and to David that he should descend from him, (2 Samuel 7:12); (Psalm 89:3), etc.; (Psalm 132:11); and, therefore, unless Jesus is a son of David, and a son of Abraham, he is not the Messiah. Now this is here proved from well-known records. When the Son of God was pleased to take our nature, he came near to us, in our fallen, wretched condition; but he was perfectly free from sin: and while we read the names in his genealogy, we should not forget how low the Lord of glory stooped to save the human race.
John Calvin Bible Commentary
Jesus, who is called ChristBy the surnameChrist, Anointed, Matthew points out his office, to inform the readers that this was not a private person, but one divinelyanointed 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 calledχριστοί, 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 ofMessiah, 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.)
Bible Cross References
Matthew 1:13 Matthew 1:15

Verse 15

Matthew Henry's Concise Bible Commentary
The genealogy of Jesus.
Concerning this genealogy of our Saviour, observe the chief intention. It is not a needless genealogy. It is not a vain-glorious one, as those of great men often are. It proves that our Lord Jesus is of the nation and family out of which the Messiah was to arise. The promise of the blessing was made to Abraham and his seed; of the dominion, to David and his seed. It was promised to Abraham that Christ should descend from him, (Genesis 12:3; 22:18); and to David that he should descend from him, (2 Samuel 7:12); (Psalm 89:3), etc.; (Psalm 132:11); and, therefore, unless Jesus is a son of David, and a son of Abraham, he is not the Messiah. Now this is here proved from well-known records. When the Son of God was pleased to take our nature, he came near to us, in our fallen, wretched condition; but he was perfectly free from sin: and while we read the names in his genealogy, we should not forget how low the Lord of glory stooped to save the human race.
John Calvin Bible Commentary
Jesus, who is called ChristBy the surnameChrist, Anointed, Matthew points out his office, to inform the readers that this was not a private person, but one divinelyanointed 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 calledχριστοί, 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 ofMessiah, 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.)
Bible Cross References
Matthew 1:14 Matthew 1:16

Verse 16

Matthew Henry's Concise Bible Commentary
The genealogy of Jesus.
Concerning this genealogy of our Saviour, observe the chief intention. It is not a needless genealogy. It is not a vain-glorious one, as those of great men often are. It proves that our Lord Jesus is of the nation and family out of which the Messiah was to arise. The promise of the blessing was made to Abraham and his seed; of the dominion, to David and his seed. It was promised to Abraham that Christ should descend from him, (Genesis 12:3; 22:18); and to David that he should descend from him, (2 Samuel 7:12); (Psalm 89:3), etc.; (Psalm 132:11); and, therefore, unless Jesus is a son of David, and a son of Abraham, he is not the Messiah. Now this is here proved from well-known records. When the Son of God was pleased to take our nature, he came near to us, in our fallen, wretched condition; but he was perfectly free from sin: and while we read the names in his genealogy, we should not forget how low the Lord of glory stooped to save the human race.
John Wesley's Bible Commentary
The husband of Mary - Jesus was generally believed to be the son of Joseph. It was needful for all who believed this, to know, that Joseph was sprung from David. Otherwise they would not allow Jesus to be the Christ. Jesus, who is called Christ - The name Jesus respects chiefly the promise of blessing made to Abraham: the name Christ, the promise of the Messiah's kingdom, which was made to David. It may be farther observed, that the word Christ in Greek, and Messiah in Hebrew, signify anointed, and imply the prophetic, priestly, and royal characters, which were to meet in the Messiah. Among the Jews, anointing was the ceremony whereby prophets, priests, and kings were initiated into those offices. And if we look into ourselves, we shall find a want of Christ in all these respects. We are by nature at a distance from God, alienated from him, and incapable of a free access to him. Hence we want a mediator, an intercessor, in a word, a Christ, in his priestly office. This regards our state with respect to God. And with respect to ourselves, we find a total darkness, blindness, ignorance of God, and the things of God. Now here we want Christ in his prophetic office, to enlighten our minds, and teach us the whole will of God. We find also within us a strange misrule of appetites and passions. For these we want Christ in his royal character, to reign in our hearts, and subdue all things to himself.
John Calvin Bible Commentary
Jesus, who is called ChristBy the surnameChrist, Anointed, Matthew points out his office, to inform the readers that this was not a private person, but one divinelyanointed 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 calledχριστοί, 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 ofMessiah, 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.)
McArther Bible Commentary
Joseph the husband of Mary, of whom was born Jesus. This is the only entry in the entire genealogy where the word begot is not used-including those where whole generations were skipped. The pronoun whom is singular, referring to Mary alone. The unusual way in which this final entry is phrased underscores the fact that Jesus was not Joseph's literal offspring. The genealogy, nonetheless, establishes His claim to the throne of David as Joseph's legal heir.
Bible Cross References
Matthew 1:15 Matthew 16:16 Matthew 16:20 Matthew 27:17 Matthew 27:22 Luke 1:27 Luke 2:11 Luke 3:23 John 4:25

Verse 17

Matthew Henry's Concise Bible Commentary
The genealogy of Jesus.
Concerning this genealogy of our Saviour, observe the chief intention. It is not a needless genealogy. It is not a vain-glorious one, as those of great men often are. It proves that our Lord Jesus is of the nation and family out of which the Messiah was to arise. The promise of the blessing was made to Abraham and his seed; of the dominion, to David and his seed. It was promised to Abraham that Christ should descend from him, (Genesis 12:3; 22:18); and to David that he should descend from him, (2 Samuel 7:12); (Psalm 89:3), etc.; (Psalm 132:11); and, therefore, unless Jesus is a son of David, and a son of Abraham, he is not the Messiah. Now this is here proved from well-known records. When the Son of God was pleased to take our nature, he came near to us, in our fallen, wretched condition; but he was perfectly free from sin: and while we read the names in his genealogy, we should not forget how low the Lord of glory stooped to save the human race.
John Wesley's Bible Commentary
So all the generations - Observe, in order to complete the three fourteens, David ends the first fourteen, and begins the second (which reaches to the captivity) and Jesus ends the third fourteen. When we survey such a series of generations, it is a natural and obvious reflection, how like the leaves of a tree one passeth away, and another cometh! Yet the earth still abideth. And with it the goodness of the Lord which runs from generation to generation, the common hope of parents and children. Of those who formerly lived upon earth, and perhaps made the most conspicuous figure, how many are there whose names are perished with them? How many, of whom only the names are remaining? Thus are we likewise passing away! And thus shall we shortly be forgotten! Happy are we, if, while we are forgotten by men, we are remembered by God! If our names, lost on earth, are at length found written in the book of life!
John Calvin Bible Commentary
Jesus, who is called ChristBy the surnameChrist, Anointed, Matthew points out his office, to inform the readers that this was not a private person, but one divinelyanointed 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 calledχριστοί, 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 ofMessiah, 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.)
McArther Bible Commentary
fourteen generations. The significance of the number fourteen is not clear, but Matthew's attention to numbers-a distinctly Hebrew characteristic-is evident throughout the Gospel. The systematic ordering may aid memorization. Note that Matthew counts Jeconiah in both the third and fourth groups, representing both the last generation before the Babylonian captivity and the first generation after.
Bible Cross References
2 Kings 24:14 Jeremiah 27:20 Matthew 1:11 Matthew 1:12

Verse 18

Matthew Henry's Concise Bible Commentary
An angel appears to Joseph.
Let us look to the circumstances under which the Son of God entered into this lower world, till we learn to despise the vain honours of this world, when compared with piety and holiness. The mystery of Christ's becoming man is to be adored, not curiously inquired into. It was so ordered that Christ should partake of our nature, yet that he should be pure from the defilement of original sin, which has been communicated to all the race of Adam. Observe, it is the thoughtful, not the unthinking, whom God will guide. God's time to come with instruction to his people, is when they are at a loss. Divine comforts most delight the soul when under the pressure of perplexed thoughts. Joseph is told that Mary should bring forth the Saviour of the world. He was to call his name Jesus, a Saviour. Jesus is the same name with Joshua. And the reason of that name is clear, for those whom Christ saves, he saves from their sins; from the guilt of sin by the merit of his death, and from the power of sin by the Spirit of his grace. In saving them from sin, he saves them from wrath and the curse, and all misery, here and hereafter. Christ came to save his people, not in their sins, but from their sins; and so to redeem them from among men, to himself, who is separate from sinners. Joseph did as the angel of the Lord had bidden him, speedily, without delay, and cheerfully, without dispute. By applying the general rules of the written word, we should in all the steps of our lives, particularly the great turns of them, take direction from God, and we shall find this safe and comfortable.
John Calvin Bible Commentary
“the damsel, because she cried not, being in the city; and the man, because he hath humbled his neighbor’s wife,” (Deuteronomy 22:23, 24.)The phrase employed by the Evangelist, before they came together, is either a modest appellation for conjugal intercourse, or simply means, “before they came to dwell together as husband and wife, and to make one home and family.” The meaning will thus be, that the virgin had not yet been delivered by her parents into the hands of her husband, but still remained under their roof.
John Calvin Bible Commentary
And knew her notThis passage afforded the pretext for great disturbances, which were introduced into the Church, at a former period, by Helvidius. The inference he drew from it was, that Mary remained a virgin no longer than till her first birth, and that afterwards she had other children by her husband. Jerome, on the other hand, earnestly and copiously defended Mary’s perpetual virginity. Let us rest satisfied with this, that no just and well-grounded inference can be drawn from these words of the Evangelist, as to what took place after the birth of Christ. He is calledfirst-born; but it is for the sole purpose of informing us that he was born of a virgin.It is said that Josephknew her not till she had brought forth her first-born son: but this is limited to that very time. What took place afterwards, the historian does not inform us. Such is well known to have been the practice of the inspired writers. Certainly, no man will ever raise a question on this subject, except from curiosity; and no man will obstinately keep up the argument, except from an extreme fondness for disputation.
McArther Bible Commentary
betrothed. Jewish betrothal was as binding as modern marriage. A divorce was necessary to terminate the betrothal (Mat 1:19), and betrothed couples were regarded legally as husband and wife (Mat 1:19)-even before their physical union . See note on Luk 2:5. with child of the Holy Spirit. See verses Mat 1:20, Mat 1:23; Luk 1:26-35.
Bible Cross References
Deuteronomy 22:23 Matthew 2:11 Matthew 12:46 Luke 1:27 Luke 1:35 Luke 2:5

Verse 19

Matthew Henry's Concise Bible Commentary
An angel appears to Joseph.
Let us look to the circumstances under which the Son of God entered into this lower world, till we learn to despise the vain honours of this world, when compared with piety and holiness. The mystery of Christ's becoming man is to be adored, not curiously inquired into. It was so ordered that Christ should partake of our nature, yet that he should be pure from the defilement of original sin, which has been communicated to all the race of Adam. Observe, it is the thoughtful, not the unthinking, whom God will guide. God's time to come with instruction to his people, is when they are at a loss. Divine comforts most delight the soul when under the pressure of perplexed thoughts. Joseph is told that Mary should bring forth the Saviour of the world. He was to call his name Jesus, a Saviour. Jesus is the same name with Joshua. And the reason of that name is clear, for those whom Christ saves, he saves from their sins; from the guilt of sin by the merit of his death, and from the power of sin by the Spirit of his grace. In saving them from sin, he saves them from wrath and the curse, and all misery, here and hereafter. Christ came to save his people, not in their sins, but from their sins; and so to redeem them from among men, to himself, who is separate from sinners. Joseph did as the angel of the Lord had bidden him, speedily, without delay, and cheerfully, without dispute. By applying the general rules of the written word, we should in all the steps of our lives, particularly the great turns of them, take direction from God, and we shall find this safe and comfortable.
John Wesley's Bible Commentary
A just man - A strict observer of the law: therefore not thinking it right to keep her.
John Calvin Bible Commentary
As he was a just manSome commentators explain this to mean, that Joseph,becausehe was a just man, determined to spare his wife:takingjustice to be only another name for humanity, or, a gentle and merciful disposition. But others more correctly read the two clauses as contrasted with each other: that Josephwas a just man, but yet that he was anxious about the reputation of his wife. That justice, on which a commendation is here bestowed, consisted in hatred and abhorrence of crime. Suspecting his wife of adultery, and even convinced that she was an adulterer, he was unwilling to hold out the encouragement of lenity to such a crime.And certainly he is but a panderto his wife, who connives at her unchastity. Not only is such wickedness regarded with abhorrence by good and honorable minds, but that winking at crime which I have mentioned is marked by the laws with infamy.Joseph, therefore, moved by an ardent love of justice, condemned the crime of which he supposed his wife to have been guilty; while the gentleness of his disposition prevented him from going to the utmost rigor of law. It was a moderate and calmer method to depart privately, and remove to a distant place.Hence we infer, that he was not of so soft and effeminate a disposition, as to screen and promote uncleanness under the pretense of merciful dealing: he only made some abatement from stern justice, so as not to expose his wife to evil report. Nor ought we to have any hesitation in believing, that his mind was restrained by a secret inspiration of the Spirit. We know how weak jealousy is, and to what violence it hurries its possessor. Though Joseph did not proceed to rash and headlong conduct, yet he was wonderfully preserved from many imminent dangers, which would have sprung out of his resolution to depart.The same remark is applicable to Mary’s silence. Granting that modest reserve prevented her from venturing to tell her husband, that she was with child by the Holy Spirit, it was not so much by her own choice, as by the providence of God that she was restrained. Let us suppose her to have spoken. The nature of the case made it little short of incredible. Joseph would have thought himself ridiculed, and everybody would have treated the matter as a laughing-stock: after which the Divine announcement, if it had followed, would have been of less importance. The Lord permitted his servant Joseph to be betrayed by ignorance into an erroneous conclusion, that, by his own voice, he might bring him back to the right path.Yet it is proper for us to know, that this was done more on our account than for his personal advantage: for every necessary method was adopted by God, to prevent unfavorable suspicion from falling on the heavenly message. When the angel approaches Joseph, who is still unacquainted with the whole matter, wicked men have no reason to charge him with being influenced by prejudice to listen to the voice of God. He was not overcome by the insinuating address of his wife. His previously formed opinion was not shaken by entreaties. He was not induced by human arguments to take the opposite side. But, while the groundless accusation of his wife was still rankling in his mind, God interposed between them, that we might regard Joseph as a more competent witness, and possessing greater authority, as a messenger sent to us from heaven. We see how God chose to employ an angel in informing his servant Joseph, that to others he might be a heavenly herald, and that the intelligence which he conveyed might not be borrowed from his wife, or from any mortal. The reason why this mystery was not immediately made known to a greater number of persons appears to be this. It was proper that this inestimable treasure should remain concealed, and that the knowledge of it should be imparted to none but the children of God. Nor is it absurd to say, that the Lord intended, as he frequently does, to put the faith and obedience of his own people to the trial. Most certainly, if any man shall maliciously refuse to believe and obey God in this matter, he will have abundant reason to be satisfied with the proofs by which this article of our faith is supported. For the same reason, the Lord permitted Mary to enter into the married state, that under the veil of marriage, till the full time for revealing it, the heavenly conception of the virgin might be concealed. Meanwhile, the knowledge of it was withheld from unbelievers, as their ingratitude and malice deserved.
John Calvin Bible Commentary
And knew her notThis passage afforded the pretext for great disturbances, which were introduced into the Church, at a former period, by Helvidius. The inference he drew from it was, that Mary remained a virgin no longer than till her first birth, and that afterwards she had other children by her husband. Jerome, on the other hand, earnestly and copiously defended Mary’s perpetual virginity. Let us rest satisfied with this, that no just and well-grounded inference can be drawn from these words of the Evangelist, as to what took place after the birth of Christ. He is calledfirst-born; but it is for the sole purpose of informing us that he was born of a virgin.It is said that Josephknew her not till she had brought forth her first-born son: but this is limited to that very time. What took place afterwards, the historian does not inform us. Such is well known to have been the practice of the inspired writers. Certainly, no man will ever raise a question on this subject, except from curiosity; and no man will obstinately keep up the argument, except from an extreme fondness for disputation.
McArther Bible Commentary
Joseph … being a just man … was minded to put her away secretly. Stoning was the legal prescription for this sort of adultery (Deu 22:23-24). Joseph's righteousness meant he was also merciful; thus, he did not intend to make Mary "a public example." The phrase "a just man" is a Hebraism suggesting that he was a true believer in God who had thereby been declared righteous and who carefully obeyed the law (see Gen 6:9). To "put her away" would be to obtain a legal divorce (Mat 19:8-9; Deu 24:1), which according to the Jewish custom was necessary in order to dissolve a betrothal (see note on Mat 1:18).
Bible Cross References
Deuteronomy 22:20 Deuteronomy 22:23 Deuteronomy 24:1 John 8:4 John 8:5 Acts 27:39 2 Corinthians 1:15

Verse 20

Matthew Henry's Concise Bible Commentary
An angel appears to Joseph.
Let us look to the circumstances under which the Son of God entered into this lower world, till we learn to despise the vain honours of this world, when compared with piety and holiness. The mystery of Christ's becoming man is to be adored, not curiously inquired into. It was so ordered that Christ should partake of our nature, yet that he should be pure from the defilement of original sin, which has been communicated to all the race of Adam. Observe, it is the thoughtful, not the unthinking, whom God will guide. God's time to come with instruction to his people, is when they are at a loss. Divine comforts most delight the soul when under the pressure of perplexed thoughts. Joseph is told that Mary should bring forth the Saviour of the world. He was to call his name Jesus, a Saviour. Jesus is the same name with Joshua. And the reason of that name is clear, for those whom Christ saves, he saves from their sins; from the guilt of sin by the merit of his death, and from the power of sin by the Spirit of his grace. In saving them from sin, he saves them from wrath and the curse, and all misery, here and hereafter. Christ came to save his people, not in their sins, but from their sins; and so to redeem them from among men, to himself, who is separate from sinners. Joseph did as the angel of the Lord had bidden him, speedily, without delay, and cheerfully, without dispute. By applying the general rules of the written word, we should in all the steps of our lives, particularly the great turns of them, take direction from God, and we shall find this safe and comfortable.
John Calvin Bible Commentary
“If there be a prophet among you, I the Lord will make myself known unto him in a vision, and will speak unto him in a dream. My servant Moses is not so. With him will I speak mouth to mouth, even apparently, and not in dark speechess,” (Numbers 12:6-8.)But we must understand that dreams of this sort differ widely from natural dreams; for they have a character of certainty engraven on them, and are impressed with a divine seal, so that there is not the slightest doubt of their truth. The dreams which men commonly have, arise either from the thoughts of the day, or from their natural temperament, or from bodily indisposition, or from similar causes: while the dreams which come from God are accompanied by the testimony of the Spirit, which puts beyond a doubt that it is God who speaks.Son of David, fear notThis exhortation shows, that Joseph was perplexed with the fear of sharing in the criminality of his wife, by enduring her adultery. The angel removes his suspicion of guilt, with the view of enabling him to dwell with his wife with a safe conscience. The appellation,Son of David, was employed on the present occasion, in order to elevate his mind to that lofty mystery; for he belonged to that family, and was one of the surviving few,from whom the salvation promised to the world could proceed. When he heard the name ofDavid, from whom he wasdescended, Joseph ought to have remembered that remarkable promise of God which related to the establishment of the kingdom, so as to acknowledge that there was nothing new in what was now told him. The predictions of the prophets were, in effect, brought forward by the angel, to prepare the mind of Joseph for receiving the present favor.
John Calvin Bible Commentary
And knew her notThis passage afforded the pretext for great disturbances, which were introduced into the Church, at a former period, by Helvidius. The inference he drew from it was, that Mary remained a virgin no longer than till her first birth, and that afterwards she had other children by her husband. Jerome, on the other hand, earnestly and copiously defended Mary’s perpetual virginity. Let us rest satisfied with this, that no just and well-grounded inference can be drawn from these words of the Evangelist, as to what took place after the birth of Christ. He is calledfirst-born; but it is for the sole purpose of informing us that he was born of a virgin.It is said that Josephknew her not till she had brought forth her first-born son: but this is limited to that very time. What took place afterwards, the historian does not inform us. Such is well known to have been the practice of the inspired writers. Certainly, no man will ever raise a question on this subject, except from curiosity; and no man will obstinately keep up the argument, except from an extreme fondness for disputation.
McArther Bible Commentary
an angel of the Lord. This is one of only a few such angelic visitations in the NT, most of which are associated with Christ's birth. For others, see Mat 28:2; Act 5:19; Act 8:26; Act 10:3; Act 12:7-10; Act 27:23; Rev 1:1. in a dream. As if to underscore the supernatural character of Christ's advent, Matthew's narrative of the event describes five such revelatory dreams: verse Mat 1:20; Mat 2:12-13, Mat 2:19, Mat 2:22. Here, the angel tells Joseph he is to take Mary into his own home.
Bible Cross References
1 Kings 3:5 Matthew 2:12 Matthew 2:19 Matthew 27:19 Luke 1:27 Luke 2:4 Acts 5:19 Revelation 19:7

Verse 21

Matthew Henry's Concise Bible Commentary
An angel appears to Joseph.
Let us look to the circumstances under which the Son of God entered into this lower world, till we learn to despise the vain honours of this world, when compared with piety and holiness. The mystery of Christ's becoming man is to be adored, not curiously inquired into. It was so ordered that Christ should partake of our nature, yet that he should be pure from the defilement of original sin, which has been communicated to all the race of Adam. Observe, it is the thoughtful, not the unthinking, whom God will guide. God's time to come with instruction to his people, is when they are at a loss. Divine comforts most delight the soul when under the pressure of perplexed thoughts. Joseph is told that Mary should bring forth the Saviour of the world. He was to call his name Jesus, a Saviour. Jesus is the same name with Joshua. And the reason of that name is clear, for those whom Christ saves, he saves from their sins; from the guilt of sin by the merit of his death, and from the power of sin by the Spirit of his grace. In saving them from sin, he saves them from wrath and the curse, and all misery, here and hereafter. Christ came to save his people, not in their sins, but from their sins; and so to redeem them from among men, to himself, who is separate from sinners. Joseph did as the angel of the Lord had bidden him, speedily, without delay, and cheerfully, without dispute. By applying the general rules of the written word, we should in all the steps of our lives, particularly the great turns of them, take direction from God, and we shall find this safe and comfortable.
John Wesley's Bible Commentary
Jesus - That is, a Saviour. It is the same name with Joshua (who was a type of him) which properly signifies, The Lord, Salvation. His people - Israel. And all the Israel of God.
John Calvin Bible Commentary
And thou shalt call his name JESUS. I have already explained briefly, but as far as was necessary, the meaning of that word. At present I shall only add, that the words of the angel set aside the dream of those who derive it from the essential name of God, Jehovah; for the angel expresses the reason why the Son of God is so called,Because he shall SAVE his people; which suggests quite a different etymology from what they have contrived. It is justly and appropriately added, they tell us, that Christ will be the author of salvation, because he is the Eternal God. But in vain do they attempt to escape by this subterfuge; for the nature of the blessing which God bestows upon us is not all that is here stated. This office was conferred upon his Son from the fact, from the command which had been given to him by the Father, from the office with which he was invested when he came down to us from heaven. Besides, the two words᾿Ιησοῦςandיהוה, Jesus andJehovah, agree but in two letters, and differ in all the rest; which makes it exceedingly absurd to allege any affinity whatever between them, as if they were but one name. Such mixtures I leave to the alchymists, or to those who closely resemble them, the Cabalists who contrive for us those trifling and affected refinements.When the Son of God came to us clothed in flesh, he received from the Father a name which plainly told for what purpose he came, what was his power, and what we had a right to expect from him. for the name Jesusis derived from the Hebrew verb, in the Hiphil conjugation,הושיע, which signifiesto saveIn Hebrew it is pronounced differently,Jehoshua; but the Evangelists, who wrote in Greek, followed the customary mode of pronunciation; for in the writings of Moses, and in the other books of the Old Testament, the Hebrew wordיהושוע,Jehoshua, orJoshua, is rendered by the Greek translators᾿Ιησοῦς,JesusBut I must mention another instance of the ignorance of those who derive — or, I would rather say, who forcibly tear — the nameJesusfromJehovahThey hold it to be in the highest degree improper that any mortal man should share this name in common with the Son of God, and make a strange outcry that Christ would never allow his name to be so profaned. As if the reply were not at hand, that the nameJesuswas quite as commonly used in those days as the nameJoshuaNow, as it is sufficiently clear that the nameJesuspresents to us the Son of God as the Author of salvation, let us examine more closely the words of the angel.He shall save his people from their sinsThe first truth taught us by these words is, that those whom Christ is sent to save are in themselves lost. But he is expressly called the Savior of the Church. If those whom God admits to fellowship with himself were sunk in death and ruin till they were restored to life by Christ, what shall we say of “strangers” (Ephesians 2:12) who have never been illuminated by the hope of life? When salvation is declared to be shut up in Christ, it clearly implies that the whole human race is devoted to destruction. The cause of this destruction ought also to be observed; for it is not unjustly, or without good reason, that the Heavenly Judge pronounces us to be accursed. The angel declares that we have perished, and are overwhelmed by an awful condemnation, because we stand excluded from life by our sins. Thus we obtain a view of our corruption and depravity; for if any man lived a perfectly holy life, he might do without Christ as a Redeemer. But all to a man need his grace; and, therefore, it follows that they are the slaves of sin, and are destitute of true righteousness.Hence, too, we learn in what way or manner Christ saves; he delivers us from sins This deliverance consists of two parts. Having made a complete atonement, he brings us a free pardon, which delivers us from condemnation to death, and reconciles us to God. Again, by the sanctifying influences of his Spirit, he frees us from the tyranny of Satan, that we may live “unto righteousness,” (1 Peter 2:24.) Christ is not truly acknowledged as a Savior, till, on the one hand, we learn to receive a free pardon of our sins, and know that we are accounted righteous before God, because we are free from guilt; and till, on the other hand, we ask from him the Spirit of righteousness and holiness, having no confidence whatever in our own works or power. By Christ’speoplethe angel unquestionably means the Jews, to whom he was appointed as Head and King; but as the Gentiles were shortly afterwards to be ingrafted into the stock of Abraham, (Romans 11:17,) this promise ofsalvationis extended indiscriminately to all who are incorporated by faith in the “one body” (1 Corinthians 12:20) of the Church.
John Calvin Bible Commentary
And knew her notThis passage afforded the pretext for great disturbances, which were introduced into the Church, at a former period, by Helvidius. The inference he drew from it was, that Mary remained a virgin no longer than till her first birth, and that afterwards she had other children by her husband. Jerome, on the other hand, earnestly and copiously defended Mary’s perpetual virginity. Let us rest satisfied with this, that no just and well-grounded inference can be drawn from these words of the Evangelist, as to what took place after the birth of Christ. He is calledfirst-born; but it is for the sole purpose of informing us that he was born of a virgin.It is said that Josephknew her not till she had brought forth her first-born son: but this is limited to that very time. What took place afterwards, the historian does not inform us. Such is well known to have been the practice of the inspired writers. Certainly, no man will ever raise a question on this subject, except from curiosity; and no man will obstinately keep up the argument, except from an extreme fondness for disputation.
McArther Bible Commentary
Jesus. See verse Mat 1:25; Luk 1:31. The name actually means "Savior" (see note on Mat 1:1).
Bible Cross References
1 Samuel 1:20 Jeremiah 23:6 Matthew 1:25 Luke 1:31 Luke 2:11 Luke 2:21 John 1:29 John 4:42 Acts 4:12 Acts 5:31 Acts 13:23 Acts 13:38 Colossians 1:20

Verse 22

Matthew Henry's Concise Bible Commentary
An angel appears to Joseph.
Let us look to the circumstances under which the Son of God entered into this lower world, till we learn to despise the vain honours of this world, when compared with piety and holiness. The mystery of Christ's becoming man is to be adored, not curiously inquired into. It was so ordered that Christ should partake of our nature, yet that he should be pure from the defilement of original sin, which has been communicated to all the race of Adam. Observe, it is the thoughtful, not the unthinking, whom God will guide. God's time to come with instruction to his people, is when they are at a loss. Divine comforts most delight the soul when under the pressure of perplexed thoughts. Joseph is told that Mary should bring forth the Saviour of the world. He was to call his name Jesus, a Saviour. Jesus is the same name with Joshua. And the reason of that name is clear, for those whom Christ saves, he saves from their sins; from the guilt of sin by the merit of his death, and from the power of sin by the Spirit of his grace. In saving them from sin, he saves them from wrath and the curse, and all misery, here and hereafter. Christ came to save his people, not in their sins, but from their sins; and so to redeem them from among men, to himself, who is separate from sinners. Joseph did as the angel of the Lord had bidden him, speedily, without delay, and cheerfully, without dispute. By applying the general rules of the written word, we should in all the steps of our lives, particularly the great turns of them, take direction from God, and we shall find this safe and comfortable.
John Calvin Bible Commentary
The Lord himself shall give you a sign. Behold, a virgin shall conceive, (Isaiah 7:14.)If he were only to say, that a woman would bear a child, how ridiculous would that magnificent preface have been? Thus we see, that the insolence of the Jews exposes not only themselves, but the sacred mysteries of God, to scorn. Besides, a powerful argument may be drawn from the whole strain of the passage. Behold, a virgin shall conceiveWhy is no mention made of a man? It is because the prophet draws our attention to something very uncommon. Again, the virgin is commanded to name the child.Thou shalt call his name ImmanuelIn this respect, also, the prophet expresses something extraordinary: for, though it is frequently related in Scripture, that the names were given to children by their mothers, yet it was done by the authority of the fathers. When the prophet addresses his discourse to the virgin, he takes away from men, in respect to this child, that authority which is conferred upon them by the order of nature. Let this, therefore, be regarded as an established truth, that the prophet here refers to a remarkable miracle of God, and recommends it to the attentive and devout consideration of all the godly, — a miracle which is basely profaned by the Jews, who apply to the ordinary method of conception what is said in reference to the secret power of the Spirit.
John Calvin Bible Commentary
And knew her notThis passage afforded the pretext for great disturbances, which were introduced into the Church, at a former period, by Helvidius. The inference he drew from it was, that Mary remained a virgin no longer than till her first birth, and that afterwards she had other children by her husband. Jerome, on the other hand, earnestly and copiously defended Mary’s perpetual virginity. Let us rest satisfied with this, that no just and well-grounded inference can be drawn from these words of the Evangelist, as to what took place after the birth of Christ. He is calledfirst-born; but it is for the sole purpose of informing us that he was born of a virgin.It is said that Josephknew her not till she had brought forth her first-born son: but this is limited to that very time. What took place afterwards, the historian does not inform us. Such is well known to have been the practice of the inspired writers. Certainly, no man will ever raise a question on this subject, except from curiosity; and no man will obstinately keep up the argument, except from an extreme fondness for disputation.
McArther Bible Commentary
that it might be fulfilled. Matthew points out fulfillments of OT prophecies no fewer than a dozen times (Mat 2:15, Mat 2:17, Mat 2:23; Mat 4:14; Mat 8:17; Mat 12:17; Mat 13:14, Mat 13:35; Mat 21:4; Mat 26:54-56; Mat 27:9, Mat 27:35). He quotes from the OT more than sixty times, more frequently than any other NT writer, except Paul in Romans.
Bible Cross References
Luke 24:44 Romans 1:2

Verse 23

Matthew Henry's Concise Bible Commentary
An angel appears to Joseph.
Let us look to the circumstances under which the Son of God entered into this lower world, till we learn to despise the vain honours of this world, when compared with piety and holiness. The mystery of Christ's becoming man is to be adored, not curiously inquired into. It was so ordered that Christ should partake of our nature, yet that he should be pure from the defilement of original sin, which has been communicated to all the race of Adam. Observe, it is the thoughtful, not the unthinking, whom God will guide. God's time to come with instruction to his people, is when they are at a loss. Divine comforts most delight the soul when under the pressure of perplexed thoughts. Joseph is told that Mary should bring forth the Saviour of the world. He was to call his name Jesus, a Saviour. Jesus is the same name with Joshua. And the reason of that name is clear, for those whom Christ saves, he saves from their sins; from the guilt of sin by the merit of his death, and from the power of sin by the Spirit of his grace. In saving them from sin, he saves them from wrath and the curse, and all misery, here and hereafter. Christ came to save his people, not in their sins, but from their sins; and so to redeem them from among men, to himself, who is separate from sinners. Joseph did as the angel of the Lord had bidden him, speedily, without delay, and cheerfully, without dispute. By applying the general rules of the written word, we should in all the steps of our lives, particularly the great turns of them, take direction from God, and we shall find this safe and comfortable.
John Wesley's Bible Commentary
They shall call his name Emmanuel - To be called, only means, according to the Hebrew manner of speaking, that the person spoken of shall really and effectually be what he is called, and actually fulfil that title. Thus, Unto us a child is born - and his name shall be called Wonderful, Counsellor, the Mighty God, the Prince of Peace - That is, he shall be all these, though not so much nominally, as really, and in effect. And thus was he called Emmanuel; which was no common name of Christ, but points out his nature and office; as he is God incarnate, and dwells by his Spirit in the hearts of his people. It is observable, the words in Isaiah are, Thou (namely, his mother) shalt call; but here, They - that is, all his people, shall call - shall acknowledge him to be Emmanuel, God with us. Which being interpreted - This is a clear proof that St. Matthew wrote his Gospel in Greek, and not in Hebrew. (Isaiah 7:14) .
John Calvin Bible Commentary
His name ImmanuelThe phrase,God is with us, is no doubt frequently employed in Scripture to denote, that he is present with us by his assistance and grace, and displays the power of his hand in our defense. But here we are instructed as to themannerin which God communicates with men. For out of Christ we are alienated from him; but through Christ we are not only received into his favor, but are made one with him. When Paul says, that the Jews under the lawwere nighto God, (Ephesians 2:17,) and that a deadlyenmity(Ephesians 2:15) subsisted between him and the Gentiles, he means only that, by shadows and figures, God then gave to the people whom he had adopted the tokens of his presence. That promise was still in force, “The Lord thy God is among you,” (Deuteronomy 7:21,) and, “This is my rest for ever,” (Psalm 132:14.) But while the familiar intercourse between God and the people depended on a Mediator, what had not yet fully taken place was shadowed out by symbols. His seat and residence is placed “between the Cherubim,” (Psalm 80:1,) because the ark was the figure and visible pledge of his glory.But in Christ the actual presence of God with his people, and not, as before, his shadowy presence, has been exhibited.This is the reason, why Paul says, that “in him dwelleth all the fullness of the Godhead bodily,” (Colossians 2:9.) And certainly he would not be a properly qualified Mediator, if he did not unite both natures in his person, and thus bring men into an alliance with God. Nor is there any force in the objection, about which the Jews make a good deal of noise, that the name of God is frequently applied to those memorials, by which he testified that he was present with believers.For it cannot be denied, that this name, Immanuel, contains an implied contrast between the presence of God, as exhibited in Christ, with every other kind of presence, which was manifested to the ancient people before his coming. If the reason of this name began to be actually true, when Christ appeared in the flesh, it follows that it was not completely, but only in part, that God was formerly united with the Fathers.Hence arises another proof, that Christ is God manifested in the flesh,(1 Timothy 3:16.) He discharged, indeed, the office of Mediator from the beginning of the world; but as this depended wholly on the latest revelation, he is justly called Immanuel at that time, when clothed, as it were, with a new character, he appears in public as a Priest, to atone for the sins of men by the sacrifice of his body, to reconcile them to the Father by the price of his blood, and, in a word, to fulfill every part of the salvation of men.The first thing which we ought to consider in this name is the divine majesty of Christ, so as to yield to him the reverence which is due to the only and eternal God. But we must not, at the same time, forget the fruit which God intended that we should collect and receive from this name. For whenever we contemplate the one person of Christ as God-man, we ought to hold it for certain that, if we are united to Christ by faith, we possess God.In the words, they shall call, there is a change of the number. But this is not at all at variance with what I have already said. True, the prophet addresses the virgin alone, and therefore uses the second person,Thou shalt callBut from the time that this name was published, all the godly have an equal right to make this confession, that God has given himself to us to be enjoyed in Christ.
John Calvin Bible Commentary
And knew her notThis passage afforded the pretext for great disturbances, which were introduced into the Church, at a former period, by Helvidius. The inference he drew from it was, that Mary remained a virgin no longer than till her first birth, and that afterwards she had other children by her husband. Jerome, on the other hand, earnestly and copiously defended Mary’s perpetual virginity. Let us rest satisfied with this, that no just and well-grounded inference can be drawn from these words of the Evangelist, as to what took place after the birth of Christ. He is calledfirst-born; but it is for the sole purpose of informing us that he was born of a virgin.It is said that Josephknew her not till she had brought forth her first-born son: but this is limited to that very time. What took place afterwards, the historian does not inform us. Such is well known to have been the practice of the inspired writers. Certainly, no man will ever raise a question on this subject, except from curiosity; and no man will obstinately keep up the argument, except from an extreme fondness for disputation.
McArther Bible Commentary
virgin. Scholars sometimes dispute whether the Hebrew term in Isa 7:14 means "virgin" or "maiden." Matthew quotes here from the lxx, which uses the unambiguous Greek term for "virgin" (see note on Isa 7:14). Thus Matthew, writing under the Spirit's inspiration, ends all doubt about the meaning of the word in Isa 7:14. Immanuel. Cf. Isa 8:8, Isa 8:10.
Bible Cross References
Isaiah 7:14 Isaiah 8:10 Isaiah 9:6 Isaiah 9:7 Matthew 1:24 Romans 8:31

Verse 24

Matthew Henry's Concise Bible Commentary
An angel appears to Joseph.
Let us look to the circumstances under which the Son of God entered into this lower world, till we learn to despise the vain honours of this world, when compared with piety and holiness. The mystery of Christ's becoming man is to be adored, not curiously inquired into. It was so ordered that Christ should partake of our nature, yet that he should be pure from the defilement of original sin, which has been communicated to all the race of Adam. Observe, it is the thoughtful, not the unthinking, whom God will guide. God's time to come with instruction to his people, is when they are at a loss. Divine comforts most delight the soul when under the pressure of perplexed thoughts. Joseph is told that Mary should bring forth the Saviour of the world. He was to call his name Jesus, a Saviour. Jesus is the same name with Joshua. And the reason of that name is clear, for those whom Christ saves, he saves from their sins; from the guilt of sin by the merit of his death, and from the power of sin by the Spirit of his grace. In saving them from sin, he saves them from wrath and the curse, and all misery, here and hereafter. Christ came to save his people, not in their sins, but from their sins; and so to redeem them from among men, to himself, who is separate from sinners. Joseph did as the angel of the Lord had bidden him, speedily, without delay, and cheerfully, without dispute. By applying the general rules of the written word, we should in all the steps of our lives, particularly the great turns of them, take direction from God, and we shall find this safe and comfortable.
John Calvin Bible Commentary
Joseph, being raised from sleepThe ready performance, which is here described, serves not less to attest the certainty of Joseph’s faith, than to commend his obedience. For, if every scruple had not been removed, and his conscience fully pacified, he would never have proceeded so cheerfully, on a sudden change of opinion,to take unto him his wife, whose society, he lately thought, would pollute him.The dream must have carried some mark of Divinity, which did not allow his mind to hesitate. Next followed the effect of faith. Having learned the will of God, he instantly prepared himself to obey.
John Calvin Bible Commentary
And knew her notThis passage afforded the pretext for great disturbances, which were introduced into the Church, at a former period, by Helvidius. The inference he drew from it was, that Mary remained a virgin no longer than till her first birth, and that afterwards she had other children by her husband. Jerome, on the other hand, earnestly and copiously defended Mary’s perpetual virginity. Let us rest satisfied with this, that no just and well-grounded inference can be drawn from these words of the Evangelist, as to what took place after the birth of Christ. He is calledfirst-born; but it is for the sole purpose of informing us that he was born of a virgin.It is said that Josephknew her not till she had brought forth her first-born son: but this is limited to that very time. What took place afterwards, the historian does not inform us. Such is well known to have been the practice of the inspired writers. Certainly, no man will ever raise a question on this subject, except from curiosity; and no man will obstinately keep up the argument, except from an extreme fondness for disputation.
McArther Bible Commentary
took to him his wife. See note on Luk 2:5.
Bible Cross References
Matthew 1:23 Matthew 1:25 Acts 5:19 Acts 12:7

Verse 25

Matthew Henry's Concise Bible Commentary
An angel appears to Joseph.
Let us look to the circumstances under which the Son of God entered into this lower world, till we learn to despise the vain honours of this world, when compared with piety and holiness. The mystery of Christ's becoming man is to be adored, not curiously inquired into. It was so ordered that Christ should partake of our nature, yet that he should be pure from the defilement of original sin, which has been communicated to all the race of Adam. Observe, it is the thoughtful, not the unthinking, whom God will guide. God's time to come with instruction to his people, is when they are at a loss. Divine comforts most delight the soul when under the pressure of perplexed thoughts. Joseph is told that Mary should bring forth the Saviour of the world. He was to call his name Jesus, a Saviour. Jesus is the same name with Joshua. And the reason of that name is clear, for those whom Christ saves, he saves from their sins; from the guilt of sin by the merit of his death, and from the power of sin by the Spirit of his grace. In saving them from sin, he saves them from wrath and the curse, and all misery, here and hereafter. Christ came to save his people, not in their sins, but from their sins; and so to redeem them from among men, to himself, who is separate from sinners. Joseph did as the angel of the Lord had bidden him, speedily, without delay, and cheerfully, without dispute. By applying the general rules of the written word, we should in all the steps of our lives, particularly the great turns of them, take direction from God, and we shall find this safe and comfortable.
John Wesley's Bible Commentary
He knew her not, till after she had brought forth - It cannot be inferred from hence, that he knew her afterward: no more than it can be inferred from that expression, (2 Samuel 6:23) , Michal had no child till the day of her death, that she had children afterward. Nor do the words that follow, the first - born son, alter the case. For there are abundance of places, wherein the term first born is used, though there were no subsequent children. (Luke 2:7) .
John Calvin Bible Commentary
And knew her notThis passage afforded the pretext for great disturbances, which were introduced into the Church, at a former period, by Helvidius. The inference he drew from it was, that Mary remained a virgin no longer than till her first birth, and that afterwards she had other children by her husband. Jerome, on the other hand, earnestly and copiously defended Mary’s perpetual virginity. Let us rest satisfied with this, that no just and well-grounded inference can be drawn from these words of the Evangelist, as to what took place after the birth of Christ. He is calledfirst-born; but it is for the sole purpose of informing us that he was born of a virgin.It is said that Josephknew her not till she had brought forth her first-born son: but this is limited to that very time. What took place afterwards, the historian does not inform us. Such is well known to have been the practice of the inspired writers. Certainly, no man will ever raise a question on this subject, except from curiosity; and no man will obstinately keep up the argument, except from an extreme fondness for disputation.
McArther Bible Commentary
know her. A euphemism for sexual intercourse. See Gen 4:1, Gen 4:17, Gen 4:25; Gen 38:26; Jdg 11:39. Key Word Jesus: Mat 1:1, Mat 1:21, Mat 1:25; Mat 4:23; Mat 8:22; Mat 11:4; Mat 19:1; Mat 24:1; Mat 26:52; Mat 27:37-equivalent to the Hebrew name Yeshua (Joshua), lit. "The Lord shall save." In Old Testament times, the name Jesus was a common Jewish name (Luk 3:29; Col 4:11). However, the meaning of this name expresses the redemptive work of Jesus on earth. The messenger angel sent to Joseph affirmed the importance of Jesus' name: "for He will save His people from their sins" (Mat 1:21). After Jesus sacrificed Himself for the sins of His people and rose from the dead, the early apostles proclaimed Jesus as the one and only Savior (Act 5:31; Act 13:23).
Bible Cross References
Matthew 1:21 Matthew 1:24 Luke 1:31 Luke 2:7 Luke 2:21