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Matthew 1:1-25 King James Version (KJV)

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 publick 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.

Matthew 1:1-25 King James Version with Strong's Concordance (STRONG)

1 The book G976 of the generation G1078 of Jesus G2424 Christ, G5547 the son G5207 of David, G1138 the son G5207 of Abraham. G11

2 Abraham G11 begat G1080 Isaac; G2464 and G1161 Isaac G2464 begat G1080 Jacob; G2384 and G1161 Jacob G2384 begat G1080 Judas G2455 and G2532 his G846 brethren; G80

3 And G1161 Judas G2455 begat G1080 Phares G5329 and G2532 Zara G2196 of G1537 Thamar; G2283 and G1161 Phares G5329 begat G1080 Esrom; G2074 and G1161 Esrom G2074 begat G1080 Aram; G689

4 And G1161 Aram G689 begat G1080 Aminadab; G284 and G1161 Aminadab G284 begat G1080 Naasson; G3476 and G1161 Naasson G3476 begat G1080 Salmon; G4533

5 And G1161 Salmon G4533 begat G1080 Booz G1003 of G1537 Rachab; G4477 and G1161 Booz G1003 begat G1080 Obed G5601 of G1537 Ruth; G4503 and G1161 Obed G5601 begat G1080 Jesse; G2421

6 And G1161 Jesse G2421 begat G1080 David G1138 the king; G935 and G1161 David G1138 the king G935 begat G1080 Solomon G4672 of G1537 her G3588 that had been the wife of Urias; G3774

7 And G1161 Solomon G4672 begat G1080 Roboam; G4497 and G1161 Roboam G4497 begat G1080 Abia; G7 and G1161 Abia G7 begat G1080 Asa; G760

8 And G1161 Asa G760 begat G1080 Josaphat; G2498 and G1161 Josaphat G2498 begat G1080 Joram; G2496 and G1161 Joram G2496 begat G1080 Ozias; G3604

9 And G1161 Ozias G3604 begat G1080 Joatham; G2488 and G1161 Joatham G2488 begat G1080 Achaz; G881 and G1161 Achaz G881 begat G1080 Ezekias; G1478

10 And G1161 Ezekias G1478 begat G1080 Manasses; G3128 and G1161 Manasses G3128 begat G1080 Amon; G300 and G1161 Amon G300 begat G1080 Josias; G2502

11 And G1161 Josias G2502 begat G1080 Jechonias G2423 and G2532 his G846 brethren, G80 about the time G1909 they were carried away G3350 to Babylon: G897

12 And G1161 after G3326 they were brought G3350 to Babylon, G897 Jechonias G2423 begat G1080 Salathiel; G4528 and G1161 Salathiel G4528 begat G1080 Zorobabel; G2216

13 And G1161 Zorobabel G2216 begat G1080 Abiud; G10 and G1161 Abiud G10 begat G1080 Eliakim; G1662 and G1161 Eliakim G1662 begat G1080 Azor; G107

14 And G1161 Azor G107 begat G1080 Sadoc; G4524 and G1161 Sadoc G4524 begat G1080 Achim; G885 and G1161 Achim G885 begat G1080 Eliud; G1664

15 And G1161 Eliud G1664 begat G1080 Eleazar; G1648 and G1161 Eleazar G1648 begat G1080 Matthan; G3157 and G1161 Matthan G3157 begat G1080 Jacob; G2384

16 And G1161 Jacob G2384 begat G1080 Joseph G2501 the husband G435 of Mary, G3137 of G1537 whom G3739 was born G1080 Jesus, G2424 who G3588 is called G3004 Christ. G5547

17 So G3767 all G3956 the generations G1074 from G575 Abraham G11 to G2193 David G1138 are fourteen G1180 generations; G1074 and G2532 from G575 David G1138 until G2193 the carrying away G3350 into Babylon G897 are fourteen G1180 generations; G1074 and G2532 from G575 the carrying away G3350 into Babylon G897 unto G2193 Christ G5547 are fourteen G1180 generations. G1074

18 Now G1161 the birth G1083 of Jesus G2424 Christ G5547 was G2258 on this wise: G3779 When as G1063 his G846 mother G3384 Mary G3137 was espoused G3423 to Joseph, G2501 before G4250 G2228 they G846 came together, G4905 she was found G2147 with child G1722 G1064 G2192 of G1537 the Holy G40 Ghost. G4151

19 Then G1161 Joseph G2501 her G846 husband, G435 being G5607 a just G1342 man, and G2532 not G3361 willing G2309 to make G3856 her G846 a publick example, G3856 was minded G1014 to put G630 her G846 away G630 privily. G2977

20 But G1161 while he G846 thought on G1760 these things, G5023 behold, G2400 the angel G32 of the Lord G2962 appeared G5316 unto him G846 in G2596 a dream, G3677 saying, G3004 Joseph, G2501 thou son G5207 of David, G1138 fear G5399 not G3361 to take G3880 unto thee G4675 Mary G3137 thy wife: G1135 for G1063 that which is conceived G1080 in G1722 her G846 is G2076 of G1537 the Holy G40 Ghost. G4151

21 And G1161 she shall bring forth G5088 a son, G5207 and G2532 thou shalt call G2564 his G846 name G3686 JESUS: G2424 for G1063 he G846 shall save G4982 his G846 people G2992 from G575 their G846 sins. G266

22 Now G1161 all G3650 this G5124 was done, G1096 that G2443 it might be fulfilled G4137 which G3588 was spoken G4483 of G5259 the Lord G2962 by G1223 the prophet, G4396 saying, G3004

23 Behold, G2400 a virgin G3933 shall be with child, G1722 G1064 G2192 and G2532 shall bring forth G5088 a son, G5207 and G2532 they shall call G2564 his G846 name G3686 Emmanuel, G1694 which G3739 being interpreted G3177 is, G2076 God G2316 with G3326 us. G2257

24 Then G1161 Joseph G2501 being raised G1326 from G575 sleep G5258 did G4160 as G5613 the angel G32 of the Lord G2962 had bidden G4367 him, G846 and G2532 took G3880 unto him G846 his wife: G1135

25 And G2532 knew G1097 her G846 not G3756 till G2193 G3757 she had brought forth G5088 her G846 firstborn G4416 son: G5207 and G2532 he called G2564 his G846 name G3686 JESUS. G2424

Matthew 1:1-25 American Standard (ASV)

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 Judah and his brethren;

3 and Judah begat Perez and Zerah of Tamar; and Perez begat Hezron; and Hezron begat Ram;

4 and Ram begat Amminadab; and Amminadab begat Nahshon; and Nahshon begat Salmon;

5 and Salmon begat Boaz of Rahab; and Boaz begat Obed of Ruth; and Obed begat Jesse;

6 and Jesse begat David the king. And David begat Solomon of her `that had been the wife' of Uriah;

7 and Solomon begat Rehoboam; and Rehoboam begat Abijah; and Abijah begat Asa;

8 and Asa begat Jehoshaphat; and Jehoshaphat begat Joram; and Joram begat Uzziah;

9 and Uzziah begat Jotham; and Jotham begat Ahaz; and Ahaz begat Hezekiah;

10 and Hezekiah begat Manasseh; and Manasseh begat Amon; and Amon begat Josiah;

11 and Josiah begat Jechoniah and his brethren, at the time of the carrying away to Babylon.

12 And after the carrying away to Babylon, Jechoniah begat Shealtiel; and Shealtiel begat Zerubbabel;

13 and Zerubbabel 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 unto David are fourteen generations; and from David unto the carrying away to Babylon fourteen generations; and from the carrying away to Babylon unto the Christ fourteen generations.

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

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

20 But when he thought on these things, behold, an 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 Spirit.

21 And she shall bring forth a son; and thou shalt call his name JESUS; for it is he that shall save his people from their sins.

22 Now all this is come to pass, that it might be fulfilled which was spoken by the Lord through the prophet, saying,

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

24 And Joseph arose from his sleep, and did as the angel of the Lord commanded him, and took unto him his wife;

25 and knew her not till she had brought forth a son: and he called his name JESUS.

Matthew 1:1-25 Young's Literal Translation (YLT)

1 A roll of the birth of Jesus Christ, son of David, son of Abraham.

2 Abraham begat Isaac, and Isaac begat Jacob, and Jacob begat Judah and his brethren,

3 and Judah begat Pharez and Zarah of Tamar, and Pharez begat Hezron, and Hezron begat Ram,

4 and Ram begat Amminadab, and Amminadab begat Nahshon, and Nahshon begat Salmon,

5 and Salmon begat Boaz of Rahab, and Boaz begat Obed of Ruth, and Obed begat Jesse,

6 and Jesse begat David the king. And David the king begat Solomon, of her `who had been' Uriah's,

7 and Solomon begat Rehoboam, and Rehoboam begat Abijah, and Abijah begat Asa,

8 and Asa begat Jehoshaphat, and Jehoshaphat begat Joram, and Joram begat Uzziah,

9 and Uzziah begat Jotham, and Jotham begat Ahaz, and Ahaz begat Hezekiah,

10 and Hezekiah begat Manasseh, and Manasseh begat Amon, and Amon begat Josiah,

11 and Josiah begat Jeconiah and his brethren, at the Babylonian removal.

12 And after the Babylonian removal, Jeconiah begat Shealtiel, and Shealtiel begat Zerubbabel,

13 and Zerubbabel begat Abiud, and Abiud begat Eliakim, and Eliakim begat Azor,

14 and Azor begat Sadok, and Sadok 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 begotten Jesus, who is named Christ.

17 All the generations, therefore, from Abraham unto David `are' fourteen generations, and from David unto the Babylonian removal fourteen generations, and from the Babylonian removal unto the Christ, fourteen generations.

18 And of Jesus Christ, the birth was thus: For his mother Mary having been betrothed to Joseph, before their coming together she was found to have conceived from the Holy Spirit,

19 and Joseph her husband being righteous, and not willing to make her an example, did wish privately to send her away.

20 And on his thinking of these things, lo, a messenger of the Lord in a dream appeared to him, saying, `Joseph, son of David, thou mayest not fear to receive Mary thy wife, for that which in her was begotten `is' of the Holy Spirit,

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 And all this hath come to pass, that it may be fulfilled that was spoken by the Lord through the prophet, saying,

23 `Lo, the virgin shall conceive, and she shall bring forth a son, and they shall call his name Emmanuel,' which is, being interpreted `With us `he is' God.'

24 And Joseph, having risen from the sleep, did as the messenger of the Lord directed him, and received his wife,

25 and did not know her till she brought forth her son -- the first-born, and he called his name Jesus.

Matthew 1:1-25 Darby English Bible (DARBY)

1 Book of the generation of Jesus Christ, Son of David, Son of Abraham.

2 Abraham begat Isaac; and Isaac begat Jacob, and Jacob begat Juda and his brethren;

3 and Juda 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 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, at the time of the carrying away of Babylon.

12 And after the carrying away of 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 Eliazar, and Eliazar 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 All the generations, therefore, from Abraham to David [were] fourteen generations; and from David until the carrying away of Babylon, fourteen generations; and from the carrying away of Babylon unto the Christ, fourteen generations.

18 Now the birth of Jesus Christ was thus: His mother, Mary, that is, having been betrothed to Joseph, before they came together, she was found to be with child of [the] Holy Spirit.

19 But Joseph, her husband, being [a] righteous [man], and unwilling to expose her publicly, purposed to have put her away secretly;

20 but while he pondered on these things, behold, an angel of [the] Lord appeared to him in a dream, saying, Joseph, son of David, fear not to take to [thee] Mary, thy wife, for that which is begotten in her is of [the] Holy Spirit.

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 came to pass that that might be fulfilled which was spoken by [the] Lord, through the prophet, saying,

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

24 But Joseph, having awoke up from his sleep, did as the angel of [the] Lord had enjoined him, and took to [him] his wife,

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

Matthew 1:1-25 World English Bible (WEB)

1 The book of the generation of Jesus Christ{Christ (Greek) and Messiah (Hebrew) both mean "Anointed One"}, the son of David, the son of Abraham.

2 Abraham became the father of Isaac. Isaac became the father of Jacob. Jacob became the father of Judah and his brothers.

3 Judah became the father of Perez and Zerah by Tamar. Perez became the father of Hezron. Hezron became the father of Ram.

4 Ram became the father of Amminadab. Amminadab became the father of Nahshon. Nahshon became the father of Salmon.

5 Salmon became the father of Boaz by Rahab. Boaz became the father of Obed by Ruth. Obed became the father of Jesse.

6 Jesse became the father of David the king. David became the father of Solomon by her who had been the wife of Uriah.

7 Solomon became the father of Rehoboam. Rehoboam became the father of Abijah. Abijah became the father of Asa.

8 Asa became the father of Jehoshaphat. Jehoshaphat became the father of Joram. Joram became the father of Uzziah.

9 Uzziah became the father of Jotham. Jotham became the father of Ahaz. Ahaz became the father of Hezekiah.

10 Hezekiah became the father of Manasseh. Manasseh became the father of Amon. Amon became the father of Josiah.

11 Josiah became the father of Jechoniah and his brothers, at the time of the exile to Babylon.

12 After the exile to Babylon, Jechoniah became the father of Shealtiel. Shealtiel became the father of Zerubbabel.

13 Zerubbabel became the father of Abiud. Abiud became the father of Eliakim. Eliakim became the father of Azor.

14 Azor became the father of Sadoc. Sadoc became the father of Achim. Achim became the father of Eliud.

15 Eliud became the father of Eleazar. Eleazar became the father of Matthan. Matthan became the father of Jacob.

16 Jacob became the father of Joseph, the husband of Mary, from whom was born Jesus{"Jesus" is a Greek variant of the Jewish name "Yehoshua," which means "Yah saves." "Jesus" is also the masculine form of "Yeshu'ah," which means "Salvation."}, who is called Christ.

17 So all the generations from Abraham to David are fourteen generations; from David to the exile to Babylon fourteen generations; and from the carrying away to Babylon to the Christ, fourteen generations.

18 Now the birth of Jesus Christ was like this; for after his mother, Mary, was engaged to Joseph, before they came together, she was found pregnant by the Holy Spirit.

19 Joseph, her husband, being a righteous man, and not willing to make her a public example, intended to put her away secretly.

20 But when he thought about these things, behold, an angel of the Lord appeared to him in a dream, saying, "Joseph, son of David, don't be afraid to take to yourself Mary, your wife, for that which is conceived in her is of the Holy Spirit.

21 She shall bring forth a son. You shall call his name Jesus, for it is he who shall save his people from their sins."

22 Now all this has happened, that it might be fulfilled which was spoken by the Lord through the prophet, saying,

23 "Behold, the virgin shall be with child, And shall bring forth a son. They shall call his name Immanuel;" Which is, being interpreted, "God with us."

24 Joseph arose from his sleep, and did as the angel of the Lord commanded him, and took his wife to himself;

25 and didn't know her sexually until she had brought forth her firstborn son. He named him Jesus.

Matthew 1:1-25 Bible in Basic English (BBE)

1 The book of the generations of Jesus Christ, the son of David, the son of Abraham.

2 The son of Abraham was Isaac; and the son of Isaac was Jacob; and the sons of Jacob were Judah and his brothers;

3 And the sons of Judah were Perez and Zerah by Tamar; and the son of Perez was Hezron; and the son of Hezron was Ram;

4 And the son of Ram was Amminadab; and the son of Amminadab was Nahshon; and the son of Nahshon was Salmon;

5 And the son of Salmon by Rahab was Boaz; and the son of Boaz by Ruth was Obed; and the son of Obed was Jesse;

6 And the son of Jesse was David the king; and the son of David was Solomon by her who had been the wife of Uriah;

7 And the son of Solomon was Rehoboam; and the son of Rehoboam was Abijah; and the son of Abijah was Asa;

8 And the son of Asa was Jehoshaphat; and the son of Jehoshaphat was Joram; and the son of Joram was Uzziah;

9 And the son of Uzziah was Jotham; and the son of Jotham was Ahaz; and the son of Ahaz was Hezekiah;

10 And the son of Hezekiah was Manasseh; and the son of Manasseh was Amon; and the son of Amon was Josiah;

11 And the sons of Josiah were Jechoniah and his brothers, at the time of the taking away to Babylon.

12 And after the taking away to Babylon, Jechoniah had a son Shealtiel; and Shealtiel had Zerubbabel;

13 And Zerubbabel had Abiud; and Abiud had Eliakim; and Eliakim had Azor;

14 And Azor had Zadok; and Zadok had Achim; and Achim had Eliud;

15 And Eliud had Eleazar; and Eleazar had Matthan; and Matthan had Jacob;

16 And the son of Jacob was Joseph the husband of Mary, who gave birth to Jesus, whose name is Christ.

17 So all the generations from Abraham to David are fourteen generations; and from David to the taking away to Babylon, fourteen generations; and from the taking away to Babylon to the coming of Christ, fourteen generations.

18 Now the birth of Jesus Christ was in this way: when his mother Mary was going to be married to Joseph, before they came together the discovery was made that she was with child by the Holy Spirit.

19 And Joseph, her husband, being an upright man, and not desiring to make her a public example, had a mind to put her away privately.

20 But when he was giving thought to these things, an angel of the Lord came to him in a dream, saying, Joseph, son of David, have no fear of taking Mary as your wife; because that which is in her body is of the Holy Spirit.

21 And she will give birth to a son; and you will give him the name Jesus; for he will give his people salvation from their sins.

22 Now all this took place so that the word of the Lord by the prophet might come true,

23 See, the virgin will be with child, and will give birth to a son, and they will give him the name Immanuel, that is, God with us.

24 And Joseph did as the angel of the Lord had said to him, and took her as his wife;

25 And he had no connection with her till she had given birth to a son; and he gave him the name Jesus.

Worthy.Bible » Commentaries » Matthew Henry Commentary » Commentary on Matthew 1

Commentary on Matthew 1 Matthew Henry Commentary

John Gill   Robert Jamieson: Commentary Critical and Explanatory on the Whole Bible  

An Exposition, With Practical Observations, of

The Gospel According to ST. Matthew

Chapter 1

This evangelist begins with the account of Christ's parentage and birth, the ancestors from whom he descended, and the manner of his entry into the world, to make it appear that he was indeed the Messiah promised, for it was foretold that he should be the son of David, and should be born of a virgin; and that he was so is here plainly shown; for here is,

  • I. His pedigree from Abraham in forty-two generations, three fourteens (v. 1-17).
  • II. An account of the circumstances of his birth, so far as was requisite to show that he was born of a virgin (v. 18-25).

Thus methodically is the life of our blessed Saviour written, as lives should be written, for the clearer proposing of the example of them.

Mat 1:1-17

Concerning this genealogy of our Saviour, observe,

  • I. The title of it. It is the book (or the account, as the Hebrew word sepher, a book, sometimes signifies) of the generation of Jesus Christ, of his ancestors according to the flesh; or, It is the narrative of his birth. It is Biblos Geneseoµs-a book of Genesis. The Old Testament begins with the book of the generation of the world, and it is its glory that it does so; but the glory of the New Testament herein excelleth, that it begins with the book of the generation of him that made the world. As God, his outgoings were of old, from everlasting (Mic. 5:2), and none can declare that generation; but, as man, he was sent forth in the fulness of time, born of a woman, and it is that generation which is here declared.
  • II. The principal intention of it. It is not an endless or needless genealogy; it is not a vain-glorious one, as those of great men commonly are. Stemmata, quid faciunt?-Of what avail are ancient pedigrees? It is like a pedigree given in evidence, to prove a title, and make out a claim; the design is to prove that our Lord Jesus is the son of David, and the son of Abraham, and therefore of that nation and family out of which the Messiah was to arise. Abraham and David were, in their day, the great trustees of the promise relating to the Messiah. The promise of the blessing was made to Abraham and his seed, of the dominion to David and his seed; and they who would have an interest in Christ, as the son of Abraham, in whom all the families of the earth are to be blessed, must be faithful, loyal subjects to him as the son of David, by whom all the families of the earth are to be ruled. It was promised to Abraham that Christ should descend from him (Gen. 12:3; 22:18), and to David that he should descend from him (2 Sa. 7:12; Ps. 89:3, etc.; 132:11); and therefore, unless it can be proved that Jesus is a son of David, and a son of Abraham, we cannot admit him to be the Messiah. Now this is here proved from the authentic records of the heralds' offices. The Jews were very exact in preserving their pedigrees, and there was a providence in it, for the clearing up of the descent of the Messiah from the fathers; and since his coming that nation is so dispersed and confounded that it is a question whether any person in the world can legally prove himself to be a son of Abraham; however, it is certain that none can prove himself to either a son of Aaron or a son of David, so that the priestly and kingly office must either be given up, as lost for ever, or be lodged in the hands of our Lord Jesus. Christ is here first called the son of David, because under that title he was commonly spoken of, and expected, among the Jews. They who owned him to be the Christ, called him the son of David, ch. 15:22; 20:31; 21:15. Thus, therefore, the evangelist undertakes to make out, that he is not only a son of David, but that son of David on whose shoulders the government was to be; not only a son of Abraham, but that son of Abraham who was to be the father of many nations.
    In calling Christ the son of David, and the son of Abraham, he shows that God is faithful to his promise, and will make good every word that he has spoken; and this.
    • 1. Though the performance be long deferred. When God promised Abraham a son, who should be the great blessing of the world, perhaps he expected it should be his immediate son; but it proved to be one at the distance of forty-two generations, and about 2000 years: so long before can God foretel what shall be done, and so long after, sometimes, does God fulfil what has been promised. Note, Delays of promised mercies, though they exercise our patience, do not weaken God's promise.
    • 2. Though it begin to be despaired of. This son of David, and son of Abraham, who was to be the glory of his Father's house, was born when the seed of Abraham was a despised people, recently become tributary to the Roman yoke, and when the house of David was buried in obscurity; for Christ was to be a root out of a dry ground. Note, God's time for the performance of his promises is when it labours under the greatest improbabilities.
  • III. The particular series of it, drawn in the direct line from Abraham downward, according to the genealogies recorded in the beginning of the books of Chronicles (as far as those go), and which here we see the use of.
    Some particulars we may observe in the genealogy.
    • 1. Among the ancestors of Christ who had brethren, generally he descended from a younger brother; such Abraham himself was, and Jacob, and Judah, and David, and Nathan, and Rhesa; to show that the pre-eminence of Christ came not, as that of earthly princes, from the primogeniture of his ancestors, but from the will of God, who, according to the method of his providence, exalteth them of low degree, and puts more abundant honour upon that part which lacked.
    • 2. Among the sons of Jacob, besides Judah, from whom Shiloh came, notice is here taken of his brethren: Judas and his brethren. No mention is made of Ishmael the son of Abraham, or of Esau the son of Isaac, because they were shut out of the church; whereas all the children of Jacob were taken in, and, though not fathers of Christ, were yet patriarchs of the church (Acts 7:8), and therefore are mentioned in the genealogy, for the encouragement of the twelve tribes that were scattered abroad, intimating to them that they have an interest in Christ, and stand in relation to him as well as Judah.
    • 3. Phares and Zara, the twin-sons of Judah, are likewise both named, though Phares only was Christ's ancestor, for the same reason that the brethren of Judah are taken notice of; and some think because the birth of Phares and Zara had something of an allegory in it. Zara put out his hand first, as the first-born, but, drawing it in, Phares got the birth-right. The Jewish church, like Zara, reached first at the birthright, but through unbelief, withdrawing the hand, the Gentile church, like Phares, broke forth and went away with the birthright; and thus blindness is in part happened unto Israel, till the fulness of the Gentiles become in, and then Zara shall be born-all Israel shall be saved, Rom. 11:25, 26.
    • 4. There are four women, and but four, named in this genealogy; two of them were originally strangers to the commonwealth of Israel, Rachab a Canaanitess, and a harlot besides, and Ruth the Moabitess; for in Jesus Christ there is neither Greek, nor Jew; those that are strangers and foreigners are welcome, in Christ, to the citizenship of the saints. The other two were adulteresses, Tamar and Bathsheba; which was a further mark of humiliation put upon our Lord Jesus, that not only he descended from such, but that is decent from them is particularly remarked in his genealogy, and no veil drawn over it. He took upon him the likeness of sinful flesh (Rom. 8:3), and takes even great sinners, upon their repentance, into the nearest relation to himself. Note, We ought not to upbraid people with the scandals of their ancestors; it is what they cannot help, and has been the lot of the best, even of our Master himself. David's begetting Solomon of her that had been the wife of Urias is taken notice of (says Dr. Whitby) to show that the crime of David, being repented to, was so far from hindering the promise made to him, that it pleased God by this very woman to fulfil it.
    • 5. Though divers kings are here named, yet none is expressly called a king but David (v. 6), David the king; because with him the covenant of royalty was made, and to him the promise of the kingdom of the Messiah was given, who is therefore said to inherit the throne of his father David, Lu. 1:32.
    • 6. In the pedigree of the kings of Judah, between Joram and Ozias (v. 8), there are three left out, namely, Ahaziah, Joash, and Amaziah; and therefore when it is said, Joram begat Ozias, it is meant, according to the usage of the Hebrew tongue, that Ozias was lineally descended from him, as it is said to Hezekiah that the sons which he should beget should be carried to Babylon, whereas they were removed several generations from him. It was not through mistake or forgetfulness that these three were omitted, but, probably, they were omitted in the genealogical tables that the evangelist consulted, which yet were admitted as authentic. Some give this reason for it:-It being Matthew's design, for the sake of memory, to reduce the number of Christ's ancestors to three fourteens, it was requisite that in this period three should be left out, and none more fit than they who were the immediate progeny of cursed Athaliah, who introduced the idolatry of Ahab into the house of David, for which this brand is set upon the family and the iniquity thus visited to the third and fourth generation. Two of these three were apostates; and such God commonly sets a mark of his displeasure upon in this world: they all three had their heads brought to the grave with blood.
    • 7. Some observe what a mixture there was of good and bad in the succession of these kings; as for instance (v. 7, 8), wicked Roboam begat wicked Abia; wicked Abia begat good Asa; good Asa begat good Josaphat; good Josaphat begat wicked Joram. Grace does not run in the blood, neither does reigning sin. God's grace is his own, and he gives or withholds it as he pleases.
    • 8. The captivity of Babylon is mentioned as a remarkable period in this line, v. 11, 12. All things considered, it was a wonder that the Jews were not lost in that captivity, as other nations have been; but this intimates the reason why the streams of that people were kept to run pure through that dead sea, because from them, as concerning the flesh, Christ was to come. Destroy it not, for a blessing is in it, even that blessing of blessings, Christ himself, Isa. 65:8, 9. It was with an eye to him that they were restored, and the desolations of the sanctuary were looked upon with favour for the Lord's sake, Dan. 9:17.
    • 9. Josias is said to beget Jechonias and his brethren (v. 11); by Jechonias here is meant Jehoiakim, who was the first-born of Josias; but, when it is said (v. 12) that Jechonias begat Salathiel, that Jechonias was the son of that Jehoiakim who was carried into Babylon, and there begat Salathiel (as Dr. Whitby shows), and, when Jechonias is said to have been written childless (Jer. 22:30), it is explained thus: No man of his seed shall prosper. Salathiel is here said to beget Zorobabel, whereas Salathiel begat Pedaiah, and he begat Zorobabel (1 Chr. 3:19): but, as before, the grandson is often called the son; Pedaiah, it is likely, died in his father's lifetime, and so his son Zorobabel was called the son of Salathiel.
    • 10. The line is brought down, not to Mary the mother of our Lord, but to Joseph the husband of Mary (v. 16); for the Jews always reckoned their genealogies by the males: yet Mary was of the same tribe and family with Joseph, so that, both by his mother and by his supposed father, he was of the house of David; yet his interest in that dignity is derived by Joseph, to whom really according to the flesh he had no relation, to show that the kingdom of the Messiah is not founded in a natural descent from David.
    • 11. The centre in whom all these lines meet is Jesus, who is called Christ, v. 16. This is he that was so importunately desired, so impatiently expected, and to whom the patriarchs had an eye when they were so desirous of children, that they might have the honour of coming into the sacred line. Blessed be God, we are not now in such a dark and cloudy state of expectation as they were then in, but see clearly what these prophets and kings saw as through a glass darkly. And we may have, if it be not our own fault, a greater honour than that of which they were so ambitious: for they who do the will of God are in a more honourable relation to Christ than those who were akin to him according to the flesh, ch. 12:50. Jesus is called Christ, that is, the Anointed, the same with the Hebrew name Messiah. He is called Messiah the Prince (Dan. 9:25), and often God's Anointed (Ps. 2:2). Under this character he was expected: Art thou the Christ-the anointed one? David, the king, was anointed (1 Sa. 16:13); so was Aaron, the priest (Lev. 8:12), and Elisha, the prophet (1 Ki. 19:16), and Isaiah, the prophet (Isa. 61:1). Christ, being appointed to, and qualified for, all these offices, is therefore called the Anointed-anointed with the oil of gladness above his fellows; and from this name of his, which is as ointment poured forth, all his followers are called Christians, for they also have received the anointing.
    • Lastly. The general summary of all this genealogy we have, v. 17, where it is summed up in three fourteens, signalized by remarkable periods. In the first fourteen, we have the family of David rising, and looking forth as the morning; in the second, we have it flourishing in its meridian lustre; in the third, we have it declining and growing less and less, dwindling into the family of a poor carpenter, and then Christ shines forth out of it, the glory of his people Israel.

Mat 1:18-25

The mystery of Christ's incarnation is to be adored, not pried into. If we know not the way of the Spirit in the formation of common persons, nor how the bones are formed in the womb of any one that is with child (Eccles. 11:5), much less do we know how the blessed Jesus was formed in the womb of the blessed virgin. When David admires how he himself was made in secret, and curiously wrought (Ps. 139:13-16), perhaps he speaks in the spirit of Christ's incarnation. Some circumstances attending the birth of Christ we find here which are not in Luke, though it is more largely recorded here. Here we have,

  • I. Mary's espousal to Joseph. Mary, the mother of our Lord, was espoused to Joseph, not completely married, but contracted; a purpose of marriage solemnly declared in words de futuro-that regarding the future, and a promise of it made if God permit. We read of a man who has betrothed a wife and has not taken her, Deu. 20:7. Christ was born of a virgin, but a betrothed virgin,
    • 1. To put respect upon the marriage state, and to recommend it as honourable among all, against that doctrine of devils which forbids to marry, and places perfection in the single state. Who more highly favoured than Mary was in her espousals?
    • 2. To save the credit of the blessed virgin, which otherwise would have been exposed. It was fit that her conception should be protected by a marriage, and so justified in the eye of the world. One of the ancients says, It was better it should be asked, Is not this the son of a carpenter? than, Is not this the son of a harlot?
    • 3. That the blessed virgin might have one to be the guide of her youth, the companion of her solitude and travels, a partner in her cares, and a help meet for her. Some think that Joseph was now a widower, and that those who are called the brethren of Christ (ch. 13:55), were Joseph's children by a former wife. This is the conjecture of many of the ancients. Joseph was just man, she a virtuous woman. Those who are believers should not be unequally yoked with unbelievers: but let those who are religious choose to marry with those who are so, as they expect the comfort of the relation, and God's blessing upon them in it. We may also learn, from this example, that it is good to enter into the married state with deliberation, and not hastily-to preface the nuptials with a contract. It is better to take time to consider before than to find time to repent after.
  • II. Her pregnancy of the promised seed; before they came together, she was found with child, which really was of the Holy Ghost. The marriage was deferred so long after the contract that she appeared to be with child before the time came for the solemnizing of the marriage, though she was contracted before she conceived. Probably, it was after her return from her cousin Elizabeth, with whom she continued three months (Lu. 1:56), that she was perceived by Joseph to be with child, and did not herself deny it. Note, Those in whom Christ is formed will show it: it will be found to be a work of God which he will own. Now we may well imagine, what a perplexity this might justly occasion to the blessed virgin. She herself knew the divine original of this conception; but how could she prove it? She would be dealt with as a harlot. Note, After great and high advancements, lest we should be puffed up with them, we must expect something or other to humble us, some reproach, as a thorn in the flesh, nay, as a sword in the bones. Never was any daughter of Eve so dignified as the Virgin Mary was, and yet in danger of falling under the imputation of one of the worse crimes; yet we do not find that she tormented herself about it; but, being conscious of her own innocence, she kept her mind calm and easy, and committed her cause to him that judgeth righteously. Note, those who take care to keep a good conscience may cheerfully trust God with the keeping of their good names, and have reason to hope that he will clear up, not only their integrity, but their honour, as the sun at noon day.
  • III. Joseph's perplexity, and his care what to do in this case. We may well imagine what a great trouble and disappointment it was to him to find one he had such an opinion of, and value for, come under the suspicion of such a heinous crime. Is this Mary? He began to think, "How may we be deceived in those we think best of! How may we be disappointed in what we expect most from!' He is loth to believe so ill a thing of one whom he believed to be so good a woman; and yet the matter, as it is too bad to be excused, is also too plain to be denied. What a struggle does this occasion in his breast between that jealousy which is the rage of man, and is cruel as the grave, on the one hand, and that affection which he has for Mary on the other!
    Observe,
    • 1. The extremity which he studied to avoid. He was not willing to make her a public example. He might have done so; for, by the law, a betrothed virgin, if she played the harlot, was to be stoned to death, Deu. 22:23, 24. But he was not willing to take the advantage of the law against her; if she be guilty, yet it is not known, nor shall it be known from him. How different was the spirit which Joseph displayed from that of Judah, who in a similar case hastily passed that severe sentence, Bring her forth and let her be burnt! Gen. 38:24. How good it is to think on things, as Joseph did here! Were there more of deliberation in our censures and judgments, there would be more of mercy and moderation in them. Bringing her to punishment is here called making her a public example; which shows what is the end to be aimed at in punishment-the giving of warning to others: it is in terrorem-that all about may hear and fear. Smite the scorner, and the simple will beware.
      Some persons of a rigorous temper would blame Joseph for his clemency: but it is here spoken of to his praise; because he was a just man, therefore he was not willing to expose her. He was a religious, good man; and therefore inclined to be merciful as God is, and to forgive as one that was forgiven. In the case of the betrothed damsel, if she were defiled in the field, the law charitably supposed that she cried out (Deu. 22:26), and she was not to be punished. Some charitable construction or other Joseph will put upon this matter; and herein he is a just man, tender of the good name of one who never before had done anything to blemish it. Note, It becomes us, in many cases, to be gentle towards those that come under suspicion of having offended, to hope the best concerning them, and make the best of that which at first appears bad, in hopes that it may prove better. Summum just summa injuria-The rigour of the law is (sometimes) the height of injustice. That court of conscience which moderates the rigour of the law we call a court of equity. Those who are found faulty were perhaps overtaken in the fault, and are therefore to be restored with the spirit of meekness; and threatening, even when just, must be moderated.
    • 2. The expedient he found out for avoiding this extremity. He was minded to put her away privily, that is, to give a bill of divorce into her hand before two witnesses, and so to hush up the matter among themselves. Being a just man, that is, a strict observer of the law, he would not proceed to marry her, but resolved to put her away; and yet, in tenderness for her, determined to do it as privately as possible. Note, The necessary censures of those who have offended ought to be managed without noise. The words of the wise are heard in quiet. Christ himself shall not strive nor cry. Christian love and Christian prudence will hide a multitude of sins, and great ones, as far as may be done without having fellowship with them.
  • IV. Joseph's discharge from this perplexity by an express sent from heaven, v. 20, 21. While he thought on these things and knew not what to determine, God graciously directed him what to do, and made him easy. Note, Those who would have direction from God must think on things themselves, and consult with themselves. It is the thoughtful, not the unthinking, whom God will guide. When he was at a loss, and had carried the matter as far as he could in his own thoughts, then God came in with advice. Note, God's time to come in with instruction to his people is when they are nonplussed and at a stand. God's comforts most delight the soul in the multitude of its perplexed thoughts. The message was sent to Joseph by an angel of the Lord, probably the same angel that brought Mary the tidings of the conception-the angel Gabriel. Now the intercourse with heaven, by angels, with which the patriarchs had been dignified, but which had been long disused, begins to be revived; for, when the First-begotten is to be brought into the world, the angels are ordered to attend his motions. How far God may now, in an invisible way, make use of the ministration of angels, for extricating his people out of their straits, we cannot say; but this we are sure of, they are all ministering spirits for their good. This angel appeared to Joseph in a dream when he was asleep, as God sometimes spoke unto the fathers. When we are most quiet and composed we are in the best frame to receive the notices of the divine will. The Spirit moves on the calm waters. This dream, no doubt, carried its own evidence along with it that it was of God, and not the production of a vain fancy. Now,
    • 1. Joseph is here directed to proceed in his intended marriage. The angel calls him, Joseph, thou son of David; he puts him in mind of his relation to David, that he might be prepared to receive this surprising intelligence of his relation to the Messiah, who, every one knew, was to be a descendant from David. Sometimes, when great honours devolve upon those who have small estates, they care not for accepting them, but are willing to drop them; it was therefore requisite to put this poor carpenter in mind of his high birth: "Value thyself. Joseph, thou art that son of David through whom the line of the Messiah is to be drawn.' We may thus say to every true believer, "Fear not, thou son of Abraham, thou child of God; forget not the dignity of thy birth, thy new birth.' Fear not to take Mary for thy wife; so it may be read. Joseph, suspecting she was with child by whoredom, was afraid of taking her, lest he should bring upon himself either guilt or reproach. No, saith God, Fear not; the matter is not so. Perhaps Mary had told him that she was with child by the Holy Ghost, and he might have heard what Elizabeth said to her (Lu. 1:43), when she called her the mother of her Lord; and, if so, he was afraid of presumption in marrying one so much above him. But, from whatever cause his fears arose, they were all silenced with this word, Fear not to take unto thee Mary thy wife. Note, It is a great mercy to be delivered from our fears, and to have our doubts resolved, so as to proceed in our affairs with satisfaction.
    • 2. He is here informed concerning that holy thing with which his espoused wife was now pregnant. That which is conceived in her is of a divine original. He is so far from being in danger of sharing in an impurity by marrying her, that he will thereby share in the highest dignity he is capable of. Two things he is told,
      • (1.) That she had conceived by the power of the Holy Ghost; not by the power of nature. The Holy Spirit, who produced the world, now produced the Saviour of the world, and prepared him a body, as was promised him, when he said, Lo, I come, Heb. 10:5. Hence he is said to be made of a woman (Gal. 4:4), and yet to be that second Adam that is the Lord from heaven, 1 Co. 15:47. He is the Son of God, and yet so far partakes of the substance of his mother as to be called the fruit of her womb, Lu. 1:42. It was requisite that is conception should be otherwise than by ordinary generation, that so, so though he partook of the human nature, yet he might escape the corruption and pollution of it, and not be conceived and shapen in iniquity. Histories tell us of some who vainly pretended to have conceived by a divine power, as the mother of Alexander; but none ever really did so, except the mother of our Lord. His name in this, as in other things, is Wonderful. We do not read that the virgin Mary did herself proclaim the honour done to her; but she hid it in her heart, and therefore God sent an angel to attest it. Those who seek not their own glory shall have the honour that comes from God; it is reserved for the humble.
      • (2.) That she should bring forth the Saviour of the world (v. 21). She shall bring forth a Son; what he shall be is intimated,
        • [1.] In the name that should be given to her Son: Thou shalt call his name Jesus, a Saviour. Jesus is the same name with Joshua, the termination only being changed, for the sake of conforming it to the Greek. Joshua is called Jesus (Acts 7:45; Heb. 4:8), from the Seventy. There were two of that name under the Old Testament, who were both illustrious types of Christ, Joshua who was Israel's captain at their first settlement in Canaan, and Joshua who was their high priest at their second settlement after the captivity, Zec. 6:11, 12. Christ is our Joshua; both the Captain of our salvation, and the High Priest of our profession, and, in both, our Saviour- a Joshua who comes in the stead of Moses, and does that for us which the law could not do, in that it was weak. Joshua had been called Hosea, but Moses prefixed the first syllable of the name Jehovah, and so made it Jehoshua (Num. 13:16), to intimate that the Messiah, who was to bear that name, should be Jehovah; he is therefore able to save to the uttermost, neither is there salvation in any other.
        • [2.] In the reason of that name: For he shall save his people from their sins; not the nation of the Jews only (he came to his own, and they received him not), but all who were given him by the Father's choice, and all who had given themselves to him by their own. He is a king who protects his subjects, and, as the judges of Israel of old, works salvation for them. Note, those whom Christ saves he saves from their sins; from the guilt of sin by the merit of his death, from the dominion 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; to purchase for them, not a liberty to sin, but a liberty from sins, to redeem them from all iniquity (Tit. 2:14); and so to redeem them from among men (Rev. 14:4) to himself, who is separate from sinners. So that those who leave their sins, and give up themselves to Christ as his people, are interested in the Saviour, and the great salvation which he has wrought out, Rom. 11:26.
  • V. The fulfilling of the scripture in all this. This evangelist, writing among the Jews, more frequently observes this than any other of the evangelists. Here the Old Testament prophecies had their accomplishment in our Lord Jesus, by which it appears that this was he that should come, and we are to look for no other; for this was he to whom all the prophets bore witness. Now the scripture that was fulfilled in the birth of Christ was that promise of a sign which God gave to king Ahaz (Isa. 7:14), Behold a virgin shall conceive; where the prophet, encouraging the people of God to hope for the promised deliverance from Sennacherib's invasion, directs them to look forward to the Messiah, who was to come of the people of the Jews, and the house of David; whence it was easy to infer, that though that people and that house were afflicted, yet neither the one nor the other could be abandoned to ruin, so long as God had such an honour, such a blessing, in reserve for them. The deliverances which God wrought for the Old-Testament church were types and figures of the great salvation by Christ; and, if God will do the greater, he will not fail to do the less.
    The prophecy here quoted is justly ushered in with a Behold, which commands both attention and admiration; for we have here the mystery of godliness, which is, without controversy, great, that God was manifested in the flesh.
    • 1. The sign given is that the Messiah shall be born of a virgin. A virgin shall conceive, and, by her, he shall be manifested in the flesh. The word Almah signifies a virgin in the strictest sense, such as Mary professes herself to be (Lu. 1:34), I know not a man; nor had it been any such wonderful sign as it was intended for, if it had been otherwise. It was intimated from the beginning that the Messiah should be born of a virgin, when it was said that he should be the seed of the woman; so the seed of the woman as not to be the seed of any man. Christ was born of a virgin not only because his birth was to be supernatural, and altogether extraordinary, but because it was to be spotless, and pure, and without any stain of sin. Christ would be born, not of an empress or queen, for he appeared not in outward pomp or splendour, but of a virgin, to teach us spiritual purity, to die to all the delights of sense, and so to keep ourselves unspotted from the world and the flesh that we may be presented chaste virgins to Christ.
    • 2. The truth proved by this sign is, that he is the Son of God, and the Mediator between God and man: for they shall call his name Immanuel; that is, he shall be Immanuel; and when it is said, He shall be called, it is meant, he shall be, the Lord our righteousness. Immanuel signifies God with us; a mysterious name, but very precious; God incarnate among us, and so God reconcilable to us, at peace with us, and taking us into covenant and communion with himself. The people of the Jews had God with them, in types and shadows, dwelling between the cherubim; but never so as when the Word was made flesh-that was the blessed Shechinah. What a happy step is hereby taken toward the settling of a peace and correspondence between God and man, that the two natures are thus brought together in the person of the Mediator! by this he became an unexceptionable referee, a days-man, fit to lay his hand upon them both, since he partakes of the nature of both. Behold, in this, the deepest mystery, and the richest mercy, that ever was. By the light of nature, we see God as a God above us; by the light of the law, we see him as a God against us; but by the light of the gospel, we see him as Immanuel, God with us, in our own nature, and (which is more) in our interest. Herein the Redeemer commended his love. With Christ's name, Immanuel, we may compare the name given to the gospel church (Eze. 48:35). Jehovah Shammah-The Lord is there; the Lord of hosts is with us.
      Nor is it improper to say that the prophecy which foretold that he should be called Immanuel was fulfilled, in the design and intention of it, when he was called Jesus; for if he had not been Immanuel- God with us, he could not have been Jesus-a Saviour; and herein consists the salvation he wrought out, in the bringing of God and man together; this was what he designed, to bring God to be with us, which is our great happiness, and to bring us to be with God, which is our great duty.
  • VI. Joseph's obedience to the divine precept (v. 24). Being raised from sleep by the impression which the dream made upon him, he did as the angel of the Lord had bidden him, though it was contrary to his former sentiments and intentions; he took unto him his wife; he did is speedily, without delay, and cheerfully, without dispute; he was not disobedient to the heavenly vision. Extraordinary direction like this we are not now to expect; but God has still ways of making known his mind in doubtful cases, by hints of providence, debates of conscience, and advice of faithful friends; by each of these, applying the general rules of the written word, we should, therefore, in all the steps of our life, particularly the great turns of it, such as this of Joseph's, take direction from God, and we shall find it safe and comfortable to do as he bids us.
  • VII. The accomplishment of the divine promise (v. 25). She brought forth her first-born son. The circumstances of it are more largely related, Lu. 2:1, etc. Note, That which is conceived of the Holy Ghost never proves abortive, but will certainly be brought forth in its season. What is of the will of the flesh, and of the will of man, often miscarries; but, if Christ be formed in the soul, God himself has begun the good work which he will perform; what is conceived in grace will no doubt be brought forth in glory.
    It is here further observed,
    • 1. That Joseph, though he solemnized the marriage with Mary, his espoused wife, kept at a distance from her while she was with child of this Holy thing; he knew her not till she had brought him forth. Much has been said concerning the perpetual virginity of our Lord [see BLB note below]: Jerome was very angry with Helvidius for denying it. It is certain that it cannot be proved from scripture. Dr. Whitby inclines to think that when it is said, Joseph knew her not till she had brought forth her first-born, it is intimated that, afterwards, the reason ceasing, he lived with her, according to the law, Ex. 21:10.
    • 2. That Christ was the first-born; and so he might be called though his mother had not any other children after him, according to the language of scripture. Nor is it without a mystery that Christ is called her first-born, for he is the first-born of every creature, that is, the Heir of all things; and he is the first-born among many brethren, that in all things he may have the pre-eminence.
    • 3. That Joseph called his name Jesus, according to the direction given him. God having appointed him to be the Saviour, which was intimated in his giving him the name Jesus, we must accept of him to be our Saviour, and, in concurrence with that appointment, we must call him Jesus, our Saviour.