| 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.
Gill's Exposition of the Entire BibleAnd Solomon begat Roboam,.... Called Rehoboam, 1 Kings 11:43 of Naamah an Ammonitess, 1 Kings 14:21. And Roboam begat Abia, sometimes called Abijam, as in 1 Kings 14:31, sometimes Abijah, 2 Chronicles 12:16 and sometimes, as here, Abia, 1 Chronicles 3:10. Him Rehoboam begat of Maachah, the daughter of Abishalom, 1 Kings 15:2 called Michaiah, the daughter of Uriel, 2 Chronicles 13:2. Maachah and Michaiah being the same name; or else she went by two names, as her father did. And Abia begat Asa, who was a good king; his mother's name is the same with the name of his father's mother; and perhaps it is not his proper mother, but his grandmother who is meant in 1 Kings 15:10. He is wrongly called Asaph in the Persic and Ethiopic versions, and in one copy.
Jamieson-Fausset-Brown Bible Commentary7-8. 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—or Uzziah. Three kings are here omitted—Ahaziah, Joash, and Amaziah (1Ch 3:11, 12). Some omissions behooved to be made, to compress the whole into three fourteens (Mt 1:17). The reason why these, rather than other names, are omitted, must be sought in religious considerations—either in the connection of those kings with the house of Ahab (as Lightfoot, Ebrard, and Alford view it); in their slender right to be regarded as true links in the theocratic chain (as Lange takes it); or in some similar disqualification.
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