Page:An Exposition of the Old and New Testament (1828) vol 5.djvu/20

14 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, nor does reigning sin. God's grace is his own, and he gives or withholds it as he pleases.

8. The captivity in 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 here said to beget Jechonias and his brethren; (v. 11.) by Jechonias 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 shews,) 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 Chron. 3. 19.) but, as before, the grandson is often called the son; Pedaiah, it is likely, died in his father's life-time, 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 the mother and by this 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 shew 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 Sam. 16. 13.) so was Aaron, the priest, (Lev. 3. 12.) and Elisha, the prophet, (1 Kings 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, dwindled into the family of a poor carpenter, and then Christ shines forth out of it, the Glory of his people Israel.

18. Now the birth of Jesus Christ was on this wise: When as his mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost. 19. Then Joseph her husband, being a just man, and not willing to make her a public example, was minded to put her away privily. 20. But while he thought on these things, behold, the angel of the L 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 J: 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 L had bidden him, and took unto him his wife: 25. And knew her not till she had brought forth her first-born son: and he called his name J.

The mystery of Christ's incarnation is to be adored, not pryed 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 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 there.

Here we have,

I. Mary's espousals 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 regarded the future, and a promise of it made if God