|Matthew Henry's Concise Commentary|
1:1-17 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, Ge 12:3; 22:18; and to David that he should descend from him, 2Sa 7:12; Ps 89:3, &c.; 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.
Verse 1. - The book of the generation. As St. Matthew was writing only for Jews, and they, by reason of their Old Testament prophecies, looked for the Messiah to be born of a certain family, he begins his Gospel with a pedigree of Jesus. In this he mentions, by way of introduction, the two points to which his countrymen would have special regard - the descent of Jesus from David, the founder of the royal line, him in whose descendants the Ruler of Israel must necessarily (2 Samuel 7:13-16) be looked for; and also from Abraham, who was the head of the covenant nation, and to whom the promise had been given that in his seed all the nations of the earth should bless themselves (Genesis 22:18; Genesis 12:3). After this he proceeds to fill up the intervening steps in the genealogy. The spelling of the names in the Authorized Version accords with the Greek, and so varies from the Old Testament orthography; but for the sake of the English reader it is certainly advisable to do what has been done in the Revised Version, viz. to conform the spelling to that of the Old Testament, and, where the Greek varies much, to put that form in the margin. It is better to write Rahab than Raehab, and Shealtiel than Salathiel. Those who read the Greek Gospels when these were first written read also the Old Testament in Greek, and so were in no confusion. The first verse of the Gospel is doubtless intended as a preface to what is contained in vers. 2-17. It is, indeed, true that the phrase, "the book of the generation" (βίβλος γενέσεως, equivalent to sepher toledoth, Genesis 5.1), might in itself point rather to events and works connected with the active life of him whose name it precedes (cf. the use of toledoth in Genesis 5:1; Genesis 6:9; Genesis 10:1; even Genesis 2:4, et al.) , and thus might refer to the whole of ch. 1. (Kubel), or even the whole of the First Gospel (Keil); yet the addition of the Son of David, the Son of Abraham, by summarizing the genealogy, limits the reference of ver. 1 to this alone. Observe
(1) that the same word (γένεσις) recurs in ver. 18; but being without βίβλος, has a slightly different meaning;
(2) that the word translated" generation" in ver. 17 is γενέα, and means a single stratum of human life. The evangelist uses the name Jesus Christ here as a proper name, customary in later Christian circles (cf. John 1:17, and especially the traces of development from 1 Corinthians 12:3 and Romans 10:9 to Philippians 2:11). "Christ" is not used in its signification of "Messiah," or "Anointed," till ver. 17, where it would be better rendered "the Christ."
Gill's Exposition of the Entire Bible
The book of the generation of Jesus Christ,.... This is the genuine title of the book, which was put to it by the Evangelist himself; for the former seems to be done by another hand. This book is an account, not of the divine, but human generation of Christ; and not merely of his birth, which lies in a very little compass; nor of his genealogy, which is contained in this chapter; but also of his whole life and actions, of what was said, done, and suffered by him. It is an Hebrew way of speaking, much like that in Genesis 5:1 and which the Septuagint render by the same phrase as here; and as that was the book of the generation of the first Adam; this is the book of the generation of the second Adam. The Jews call their blasphemous history of the life of Jesus, "The book of the generations of Jesus" (o). This account of Christ begins with the name of the Messiah, well known to the Jews,
the son of David; not only to the Scribes and Pharisees, the more learned part of the nation, but to the common people, even to persons of the meanest rank and figure among them. See Matthew 9:27. Nothing is more common in the Jewish writings, than for "the son of David" to stand alone for the Messiah; it would be endless to cite or refer to all the testimonies of this kind; only take the following (p),
"R. Jochanan says, in the generation in which "the son of David" comes, the disciples of the wise men shall be lessened, and the rest, their eyes shall fail with grief and sorrow, and many calamities and severe decrees shall be renewed; when the first visitation is gone, a second will hasten to come. It is a tradition of the Rabbins (about) the week (of years) in which "the son of David" comes, that in the first year this scripture will be fulfilled, Amos 4:7. "I will rain upon one city", &c. in the second, arrows of famine will be sent forth; in the third there will be a great famine, and men, women and children, holy men and men of business will die, and the law will be forgotten by those who learn it; in the fourth there will be plenty and not plenty; in the fifth there will be great plenty, and they shall eat and drink and rejoice, and the law shall return to them that learn it; in the sixth there will be voices (or thunders;) in the seventh there will be wars; and in the going out of the seventh the "son of David" comes. The tradition of R. Judah says, In the generation in which "the son of David" comes, the house of the congregation (the school or synagogue) shall become a brothel house, Galilee shall be destroyed, and Gabalene shall become desolate; and the men of Gabul (or the border) shall go about from city to city, and shall find no mercy; and the wisdom of the scribes shall stink; and they that are afraid to sin shall be despised; and the face of that generation shall be as the face of a dog, and truth shall fail, as it is said, Isaiah 59:15 --The tradition of R. Nehorai says, In the generation in which "the son of David" comes, young men shall make ashamed the faces of old men, and old men shall stand before young men, the daughter shall rise up against her mother, and the daughter-in-law against her mother-in-law; nor will a son reverence his father. The tradition of R. Nehemiah says, In the generation in which "the son of David" comes, impudence will increase, and the honourable will deal wickedly, and the whole kingdom will return to the opinion of the Sadducees, and there will be no reproof. --It is a tradition of the Rabbins, that "the son of David" will not come, until traitorous practices are increased, or the disciples are lessened or until the smallest piece of money fails from the purse, or until redemption is despaired of.''
In which passage, besides the proof for which it is cited, may be observed, how exactly the description of the age of the Messiah, as given by the Jews themselves, agrees with the generation in which Jesus the true Messiah came; who as he was promised to David, and it was expected he should descend from him, so he did according to the flesh; God raised him up of his seed, Romans 1:3 it follows,
The son of Abraham. Abraham was the first to whom a particular promise was made, that the Messiah should spring from, Genesis 22:18. The first promise in Genesis 3:15 only signified that he should be the seed of the woman; and it would have been sufficient for the fulfilment of it, if he had been born of any woman, in whatsoever nation, tribe, or family; but by the promise made to Abraham he was to descend from him, as Jesus did; who took upon him the seed of Abraham, Hebrews 2:16 or assumed an human nature which sprung from him, and is therefore truly the son of Abraham. The reason why Christ is first called the son of David, and then the son of Abraham, is partly because the former was a more known name of the Messiah; and partly that the transition to the genealogy of Christ might be more easy and natural, beginning with Abraham, whom the Jews call (q) the "head of the genealogy", and the root and foundation of it, as Matthew here makes him to be; wherefore a Jew cannot be displeased with the Evangelist for beginning the genealogy of our Lord at, Abraham.
(o) Apud Wagenseil. Tela Ignea. (p) T. Bab. Sanhedrim, fol. 97. 1. Shir Hashirim Rabba, fol. 11. 4. (q) Juchasin, fol. 8. 1. Tzeror Hammor. fol. 29. 3. & 154. 4.
Jamieson-Fausset-Brown Bible Commentary
The New Testament
THE GOSPEL ACCORDING TO MATTHEW Commentary by David Brown
The author of this Gospel was a publican or tax gatherer, residing at Capernaum, on the western shore of the Sea of Galilee. As to his identity with the "Levi" of the second and third Gospels, and other particulars, see on Mt 9:9. Hardly anything is known of his apostolic labors. That, after preaching to his countrymen in Palestine, he went to the East, is the general testimony of antiquity; but the precise scene or scenes of his ministry cannot be determined. That he died a natural death may be concluded from the belief of the best-informed of the Fathers—that of the apostles only three, James the Greater, Peter, and Paul, suffered martyrdom. That the first Gospel was written by this apostle is the testimony of all antiquity.
For the date of this Gospel we have only internal evidence, and that far from decisive. Accordingly, opinion is much divided. That it was the first issued of all the Gospels was universally believed. Hence, although in the order of the Gospels, those by the two apostles were placed first in the oldest manuscripts of the Old Latin version, while in all the Greek manuscripts, with scarcely an exception, the order is the same as in our Bibles, the Gospel according to Matthew is in every case placed first. And as this Gospel is of all the four the one which bears the most evident marks of having been prepared and constructed with a special view to the Jews—who certainly first required a written Gospel, and would be the first to make use of it—there can be no doubt that it was issued before any of the others. That it was written before the destruction of Jerusalem is equally certain; for as Hug observes [Introduction to the New Testament, p. 316, Fosdick's translation], when he reports our Lord's prophecy of that awful event, on coming to the warning about "the abomination of desolation" which they should "see standing in the holy place," he interposes (contrary to his invariable practice, which is to relate without remark) a call to his readers to read intelligently—"Whoso readeth, let him understand" (Mt 24:15)—a call to attend to the divine signal for flight which could be intended only for those who lived before the event. But how long before that event this Gospel was written is not so clear. Some internal evidences seem to imply a very early date. Since the Jewish Christians were, for five or six years, exposed to persecution from their own countrymen—until the Jews, being persecuted by the Romans, had to look to themselves—it is not likely (it is argued) that they should be left so long without some written Gospel to reassure and sustain them, and Matthew's Gospel was eminently fitted for that purpose. But the digests to which Luke refers in his Introduction (see on Lu 1:1) would be sufficient for a time, especially as the living voice of the "eye-witnesses and ministers of the Word" was yet sounding abroad. Other considerations in favor of a very early date—such as the tender way in which the author seems studiously to speak of Herod Antipas, as if still reigning, and his writing of Pilate apparently as if still in power—seem to have no foundation in fact, and cannot therefore be made the ground of reasoning as to the date of this Gospel. Its Hebraic structure and hue, though they prove, as we think, that this Gospel must have been published at a period considerably anterior to the destruction of Jerusalem, are no evidence in favor of so early a date as A.D. 37 or 38—according to some of the Fathers, and, of the moderns, Tillemont, Townson, Owen, Birks, Tregelles. On the other hand, the date suggested by the statement of Irenæus [Against Heresies, 3.1], that Matthew put forth his Gospel while Peter and Paul were at Rome preaching and founding the Church—or after A.D. 60—though probably the majority of critics are in favor of it, would seem rather too late, especially as the second and third Gospels, which were doubtless published, as well as this one, before the destruction of Jerusalem, had still to be issued. Certainly, such statements as the following, "Wherefore that field is called the field of blood unto this day" (Mt 27:8); "And this saying is commonly reported among the Jews until this day" (Mt 28:15), bespeak a date considerably later than the events recorded. We incline, therefore, to a date intermediate between the earlier and the later dates assigned to this Gospel, without pretending to greater precision.
We have adverted to the strikingly Jewish character and coloring of this Gospel. The facts which it selects, the points to which it gives prominence, the cast of thought and phraseology, all bespeak the Jewish point of view from which it was written and to which it was directed. This has been noticed from the beginning, and is universally acknowledged. It is of the greatest consequence to the right interpretation of it; but the tendency among some even of the best of the Germans to infer, from this special design of the first Gospel, a certain laxity on the part of the Evangelist in the treatment of his facts, must be guarded against.
But by far the most interesting and important point connected with this Gospel is the language in which it was written. It is believed by a formidable number of critics that this Gospel was originally written in what is loosely called Hebrew, but more correctly Aramaic, or Syro-Chaldaic, the native tongue of the country at the time of our Lord; and that the Greek Matthew which we now possess is a translation of that work, either by the Evangelist himself or some unknown hand. The evidence on which this opinion is grounded is wholly external, but it has been deemed conclusive by Grotius, Michaelis (and his translator), Marsh, Townson, Campbell, Olshausen, Creswell, Meyer, Ebrard, Lange, Davidson, Cureton, Tregelles, Webster and Wilkinson, &c. The evidence referred to cannot be given here, but will be found, with remarks on its unsatisfactory character, in the Introduction to the Gospels prefixed to our larger Commentary, pp. 28-31.
But how stand the facts as to our Greek Gospel? We have not a tittle of historical evidence that it is a translation, either by Matthew himself or anyone else. All antiquity refers to it as the work of Matthew the publican and apostle, just as the other Gospels are ascribed to their respective authors. This Greek Gospel was from the first received by the Church as an integral part of the one quadriform Gospel. And while the Fathers often advert to the two Gospels which we have from apostles, and the two which we have from men not apostles—in order to show that as that of Mark leans so entirely on Peter, and that of Luke on Paul, these are really no less apostolical than the other two—though we attach less weight to this circumstance than they did, we cannot but think it striking that, in thus speaking, they never drop a hint that the full apostolic authority of the Greek Matthew had ever been questioned on the ground of its not being the original. Further, not a trace can be discovered in this Gospel itself of its being a translation. Michaelis tried to detect, and fancied that he had succeeded in detecting, one or two such. Other Germans since, and Davidson and Cureton among ourselves, have made the same attempt. But the entire failure of all such attempts is now generally admitted, and candid advocates of a Hebrew original are quite ready to own that none such are to be found, and that but for external testimony no one would have imagined that the Greek was not the original. This they regard as showing how perfectly the translation has been executed; but those who know best what translating from one language into another is will be the readiest to own that this is tantamount to giving up the question. This Gospel proclaims its own originality in a number of striking points; such as its manner of quoting from the Old Testament, and its phraseology in some peculiar cases. But the close verbal coincidences of our Greek Matthew with the next two Gospels must not be quite passed over. There are but two possible ways of explaining this. Either the translator, sacrificing verbal fidelity in his version, intentionally conformed certain parts of his author's work to the second and third Gospels—in which case it can hardly be called Matthew's Gospel at all—or our Greek Matthew is itself the original.
Moved by these considerations, some advocates of a Hebrew original have adopted the theory of a double original; the external testimony, they think, requiring us to believe in a Hebrew original, while internal evidence is decisive in favor of the originality of the Greek. This theory is espoused by Guericks, Olshausen, Thiersch, Townson, Tregelles, &c. But, besides that this looks too like an artificial theory, invented to solve a difficulty, it is utterly void of historical support. There is not a vestige of testimony to support it in Christian antiquity. This ought to be decisive against it.
It remains, then, that our Greek Matthew is the original of that Gospel, and that no other original ever existed. It is greatly to the credit of Dean Alford, that after maintaining, in the first edition of his Greek Testament the theory of a Hebrew original, he thus expresses himself in the second and subsequent editions: "On the whole, then, I find myself constrained to abandon the view maintained in my first edition, and to adopt that of a Greek original."
One argument has been adduced on the other side, on which not a little reliance has been placed; but the determination of the main question does not, in our opinion, depend upon the point which it raises. It has been very confidently affirmed that the Greek language was not sufficiently understood by the Jews of Palestine when Matthew published his Gospel to make it at all probable that he would write a Gospel, for their benefit in the first instance, in that language. Now, as this merely alleges the improbability of a Greek original, it is enough to place against it the evidence already adduced, which is positive, in favor of the sole originality of our Greek Matthew. It is indeed a question how far the Greek language was understood in Palestine at the time referred to. But we advise the reader not to be drawn into that question as essential to the settlement of the other one. It is an element in it, no doubt, but not an essential element. There are extremes on both sides of it. The old idea, that our Lord hardly ever spoke anything but Syro-Chaldaic, is now pretty nearly exploded. Many, however, will not go the length, on the other side, of Hug (in his Introduction to the New Testament, pp. 326, &c.) and Roberts ("Discussions of the Gospels," &c., pp. 25, &c.). For ourselves, though we believe that our Lord, in all the more public scenes of His ministry, spoke in Greek, all we think it necessary here to say is that there is no ground to believe that Greek was so little understood in Palestine as to make it improbable that Matthew would write his Gospel exclusively in that language—so improbable as to outweigh the evidence that he did so. And when we think of the number of digests or short narratives of the principal facts of our Lord's history which we know from Luke (Lu 1:1-4) were floating about for some time before he wrote his Gospel, of which he speaks by no means disrespectfully, and nearly all of which would be in the mother tongue, we can have no doubt that the Jewish Christians and the Jews of Palestine generally would have from the first reliable written matter sufficient to supply every necessary requirement until the publican-apostle should leisurely draw up the first of the four Gospels in a language to them not a strange tongue, while to the rest of the world it was the language in which the entire quadriform Gospel was to be for all time enshrined. The following among others hold to this view of the sole originality of the Greek Matthew: Erasmus, Calvin, Beza, Lightfoot, Wetstein, Lardner, Hug, Fritzsche, Credner, De Wette, Stuart, Da Costa, Fairbairn, Roberts.
On two other questions regarding this Gospel it would have been desirable to say something, had not our available space been already exhausted: The characteristics, both in language and matter, by which it is distinguished from the other three, and its relation to the second and third Gospels. On the latter of these topics—whether one or more of the Evangelists made use of the materials of the other Gospels, and, if so, which of the Evangelists drew from which—the opinions are just as numerous as the possibilities of the case, every conceivable way of it having one or more who plead for it. The most popular opinion until recently—and perhaps the most popular still—is that the second Evangelist availed himself more or less of the materials of the first Gospel, and the third of the materials of both the first and second Gospels. Here we can but state our own belief, that each of the first three Evangelists wrote independently of both the others; while the fourth, familiar with the first three, wrote to supplement them, and, even where he travels along the same line, wrote quite independently of them. This judgment we express, with all deference for those who think otherwise, as the result of a close study of each of the Gospels in immediate juxtaposition and comparison with the others. On the former of the two topics noticed, the linguistic peculiarities of each of the Gospels have been handled most closely and ably by Credner [Einleitung (Introduction to the New Testament)], of whose results a good summary will be found in Davidson's Introduction to the New Testament. The other peculiarities of the Gospels have been most felicitously and beautifully brought out by Da Costa in his Four Witnesses, to which we must simply refer the reader, though it contains a few things in which we cannot concur.
Mt 1:1-17. Genealogy of Christ. ( = Lu 3:23-38).
1. The book of the generation—an expression purely Jewish; meaning, "table of the genealogy." In Ge 5:1 the same expression occurs in this sense. We have here, then, the title, not of this whole Gospel of Matthew, but only of the first seventeen verses.
of Jesus Christ—For the meaning of these glorious words, see on Mt 1:16; Mt 1:21. "Jesus," the name given to our Lord at His circumcision (Lu 2:21), was that by which He was familiarly known while on earth. The word "Christ"—though applied to Him as a proper name by the angel who announced His birth to the shepherds (Lu 2:11), and once or twice used in this sense by our Lord Himself (Mt 23:8, 10; Mr 9:41)—only began to be so used by others about the very close of His earthly career (Mt 26:68; 27:17). The full form, "Jesus Christ," though once used by Himself in His Intercessory Prayer (Joh 17:3), was never used by others till after His ascension and the formation of churches in His name. Its use, then, in the opening words of this Gospel (and in Mt 1:17, 18) is in the style of the late period when our Evangelist wrote, rather than of the events he was going to record.
the son of David, the son of Abraham—As Abraham was the first from whose family it was predicted that Messiah should spring (Ge 22:18), so David was the last. To a Jewish reader, accordingly, these behooved to be the two great starting-points of any true genealogy of the promised Messiah; and thus this opening verse, as it stamps the first Gospel as one peculiarly Jewish, would at once tend to conciliate the writer's people. From the nearest of those two fathers came that familiar name of the promised Messiah, "the son of David" (Lu 20:41), which was applied to Jesus, either in devout acknowledgment of His rightful claim to it (Mt 9:27; 20:31), or in the way of insinuating inquiry whether such were the case (see on Joh 4:29; Mt 12:23).
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