Matthew 1:16

Matthew 1:16. Jacob begat Joseph It is evident that Joseph was properly the son of Jacob, and only the son-in-law of Eli: Luke 3:23. See note on Matthew 1:2. Though Joseph was not the true father of Christ, yet Christ’s pedigree was reckoned by him, because he had no other father as man, and Joseph was his supposed father, being the husband of Mary, his mother; and the mother being transplanted into her husband’s family, the child must go for one of that family. And therefore Joseph’s family was to be set down, lest, if it had not been known, the Jews should have taken occasion to reject Christ on that account, for it was generally received among them that Jesus was the son of the carpenter, Matthew 13:55; the son of Joseph, John 6:42. If, therefore, Joseph had not been acknowledged to have been of the tribe of Judah, and of the family of David, they would undoubtedly have considered this as a strong objection to Christ’s pretences of being the Messiah. Hence the Divine Wisdom was pleased to direct this apostle to remove that stumbling-block. Let it be observed, further, that “it was a received rule among the Jews, that the family of the mother is not called a family; all their pedigrees being reckoned and deduced from the father. This is the reason why Matthew has here set down the genealogy of Joseph; and thus Jesus Christ is the son of David, because Joseph’s marriage with Mary gave to Jesus a right to all the privileges which a child, that is born of strange parents, was entitled to by adoption, and which were granted by law to the posterity of a man who had married his brother’s widow. It is, moreover, very probable, that Mary was an only daughter, and an heiress, and consequently obliged to marry in her own family. See Numbers 36:7-9. So that by giving the genealogy of Joseph, Matthew gives at the same time that of Mary. He is called the husband of Mary; for the names of husband and wife were given by the Jews to persons who were only betrothed. See Genesis 29:21; Deuteronomy 22:24. Some copies, however, read, Joseph, to whom the virgin Mary was betrothed.” Of whom was born Jesus This is elegantly said, for he was the seed of the woman, not of the man. Who is called Christ i. e., Who is known by that name, and is really the Christ, or, the anointed one. Matthew adds this that he may distinguish the Saviour from others, who, either then or before, might have been called Jesus. Among the Hebrews, those who were raised, by the singular providence of God, to eminent dignities, were termed משׂיהים , Messiahs, or, anointed persons, even though, strictly speaking, they had not been anointed with oil, as Abraham and Isaac, Psalms 105:15; Cyrus, Isaiah 45:1; and the king of Tyre, Ezekiel 28:14. Much more those who, by an unction, were consecrated to any particular office, as their prophets, high priests, and kings, had that appellation given them. In particular their kings, as long as royalty remained in the family of David, were called Christs, or, anointed ones. But after the destruction of the kingdom, this name, as appears from Daniel 9:25-26, began to be referred to one Redeemer, whom the Jews, encouraged by the predictions of the prophets, and especially of the last named, Daniel, looked for from God, to be their chief ruler and teacher, John 4:25; and by whom a perfect reparation of the breach was expected to be made. That super-eminent and singular Christ, Jesus professed himself to be, and both he and his disciples assigned, as a reason of the appellation, that he was furnished with power manifestly extraordinary and unparalleled, as well for the declaring and confirming his heavenly doctrine, as for the executing of all his other offices. See Luke 4:18; John 3:34; Acts 4:27; and Acts 10:36; Acts 10:38.

As all the offices mentioned above, the prophetic, the priestly, the kingly, were to meet in him, and to be sustained by him in an infinitely higher degree than they were by any persons under the Jewish dispensation, who were no more than types of him, so he is represented as anointed with the oil of gladness above his fellows, Hebrews 1:9. He is immeasurably filled with the Holy Ghost, even as to his human nature, and most completely qualified for sustaining every office and character in which we need him. Are we ignorant of God and of divine things? He is a teacher come from God, a prophet like, nay, superior to Moses, and him we are to hear on pain of eternal destruction. He is the truth, and wisdom, and word of God: yea, the light of the world, and they that believe in him shall not abide in darkness, but shall have the light of life. Have we sinned and come short of the glory of God? Are we guilty before God, and subject to his just judgment? He is the high priest of our profession, a priest for ever after the order of Melchisedek, a priest possessed of an unchangeable priesthood, and who, by one offering of himself, once made, hath perfected for ever them that are sanctified; having put away sin by the sacrifice of himself, and ever living to make intercession for us. Are we the servants of sin, and therefore the subjects of Satan, captivated by his power, and held under his dominion? Does this present world tyrannise over us, and the law in our members war against the law of our mind and lead us captive to the law of sin that is in our members? And are we subject also to the law of death, and in bondage to the fear of it? He is exalted a prince and a saviour; is a king set upon the holy hill of Zion; and as to this office, also, the Spirit of the Lord God is upon him, because the Lord hath anointed him to proclaim liberty to the captives, and the opening of the prison to them that are bound: to proclaim the acceptable year of the Lord; to deliver us from this present evil world; to make us free from the law of sin and death; to destroy him that had the power of death, that is, the devil; and to deliver them, who, through fear of death, were all their life long subject to bondage.