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The book of the generation of Jesus Christ - I suppose these words to have been the original title to this Gospel; and that they signify, according to the Hebrew Phraseology, not only the account of the genealogy of Christ, as detailed below, hut the history of his birth, acts, sufferings, death, resurrection, and ascension.
The phrase, book of the generation, תולדות ספר sepher toledoth, is frequent in the Jewish writings, and is translated by the Septuagint, βιβλος γενεσεως, as here, by the evangelist; and regularly conveys the meaning given to it above; e.g. This is the book of the generations of Adam, Genesis 5:1. That is, the account of the life of Adam and certain of his immediate descendants. Again. These are the generations of Jacob, Genesis 37:2. That is, the account or history of Jacob, his son Joseph, and the other remarkable branches of the family. And again. These are the generations of Aaron and Moses, Numbers 3:1. That is, the history of the life and acts of these persons, and some of their immediate descendants. The same form of expression is also used, Genesis 2:4, when giving the history of the creation of heaven and earth.
Some have translated βιβλος γενεσεως, The book of the genealogy; and consider it the title of this chapter only; but the former opinion seems better founded.
The son of David, the son of Abraham - No person ever born could boast, in a direct line, a more illustrious ancestry than Jesus Christ. Among his progenitors, the regal, sacerdotal, and prophetic offices, existed in all their glory and splendor. David, the most renowned of sovereigns, was king and prophet: Abraham, the most perfect character in all antiquity, whether sacred or profane, was priest and prophet: but the three offices were never united except in the person of Christ; he alone was prophet, priest, and king; and possessed and executed these offices in such a supereminent degree as no human being ever did, or ever could do. As the principal business of the prophet was to make known the will of God to men, according to certain partial communications received from Heaven; so Jesus, who lay in the bosom of the Father, and who was intimately and thoroughly acquainted with all the mysteries of the eternal world, came to declare the Divine nature and its counsels to mankind; see John 1:18. As the business of the priest was to offer sacrifices to God, to make atonement for the sins of the people; so Christ was constituted a high priest, to make, by the sacrifice of himself, an atonement for the sins of the whole world; see 1 John 2:2, and the whole Epistle to the Hebrews. As the office of king was to reign over, protect, and defend the people committed to his care by the Divine Providence; so Christ is set as a king upon Sion, having the heathen for his inheritance, and the uttermost parts of the earth for his possession, Psalm 2:6, Psalm 2:8, etc. Of the righteousness, peace, and increase of whose government, there shall be no end, Isaiah 9:7. This three-fold office, Christ executes not only in a general sense, in the world at large; but, in a particular sense, in every Christian soul. He is first a prophet, to teach the heart of man the will of God; to convict the conscience of sin, righteousness, and judgment; and fully to illustrate the way of salvation. He is next a priest, to apply that atonement to the guilty conscience, the necessity of which, as a prophet, he had previously made known. And lastly, as a king, he leads captivity captive, binds and casts out the strong man armed, spoils his goods, extends the sway of the scepter of righteousness, subdues and destroys sin, and reigns Lord over all the powers and faculties of the human soul; so that As sin reigned unto death, Even so does grace reign through righteousness, unto eternal life, by Jesus Christ our Lord. Romans 5:21.
It is remarkable, that the evangelist names David before Abraham, though the latter was many generations older: the reason seems to be this, that David was not only the most illustrious of our Lord's predecessors, as being both king and prophet; but because that promise, which at first was given to Abraham, and afterwards, through successive generations, confirmed to the Jewish people, was at last determined and restricted to the family of David. Son of David, was an epithet by which the Messiah was afterwards known among the Jews; and, under this title, they were led to expect him by prophetic authority. See Psalm 89:3, Psalm 89:4; Psalm 132:10, Psalm 132:11, compared with Acts 13:23, and Isaiah 11:1; Jeremiah 23:5. Christ was prophesied of under the very name of David. See Ezekiel 34:23, Ezekiel 34:24; Ezekiel 37:24, Ezekiel 37:25.
Albert Barnes
Notes on the Whole Bible
The book of the generation - This is the proper title of the chapter. It is the same as to say, “the account of the ancestry or family, or the genealogical table of Jesus Christ.” The phrase is common in Jewish writings. Compare Genesis 5:1. “This is the book of the generations of Adam,” i. e., the genealogical table of the family or descendants of Adam. See also Genesis 6:9. The Jews, moreover, as we do, kept such tables of their own families. and it is probable that this was copied from the record of the family of Joseph.
Christ - The word “Christ” is a Greek word, Χριστός Christossignifying “anointed.” The Hebrew word, משׁיחmâshı̂yachsignifying the same is “Messiah.” Hence, Jesus is called either the Messiah, or the Christ, meaning the same thing. The Jews speak of the Messiah; Christians speak of him as the Christ. In ancient times, when kings and priests were set apart to their office, they were anointed with oil, Leviticus 4:3; Leviticus 6:20; Exodus 28:41; Exodus 29:7; 1 Samuel 9:16; 1 Samuel 15:1; 2 Samuel 23:1. To anoint, therefore, means often the same as to consecrate, or to set apart to an office. Hence, those thus set apart are said to be anointed, or to be the anointed of God. It is for this reason that the name is given to the Lord Jesus. Compare the notes at Daniel 9:24. He was set apart by God to be the King, and High Priest, and Prophet of his people. Anointing with oil was, moreover, supposed to be emblematic of the influences of the Holy Spirit; and since God gave him the Spirit without measure John 3:34, so he is especially called “the Anointed of God.”
The Son of David - The word “son” among the Jews had a great variety of significations. It means literally a son; then a grandson; a descendant: an adopted son; a disciple, or one who is an object of tender affection one who is to us as a son. In this place it means a descendant of David; or one who was of the family of David. It was important to trace the genealogy of Jesus up to David, because the promise had been made that the Messiah should be of his family, and all the Jews expected that it would be so. It would be impossible, therefore, to convince a Jew that Jesus was the Messiah, unless it could be shown that he was descended from David. See Jeremiah 23:5; Psalm 132:10-11, compared with Acts 13:23, and John 7:42.
The son of Abraham - The descendant of Abraham. The promise was made to Abraham also. See Genesis 12:3; Genesis 21:12; compare Hebrews 11:13; Galatians 3:16. The Jews expected that the Messiah would be descended from him; and it was important, therefore, to trace the genealogy up to him also. Though Jesus was of humble birth, yet he was descended from most illustrious ancestors. Abraham, the father of the faithful - “the beauteous model of an Eastern prince,” and David, the sweet psalmist of Israel, the conqueror, the magnificent and victorious leader of the people of God, were both among his ancestors. From these two persons, the most eminent for piety, and the most renowned for their excellencies of all the people of antiquity, sacred or profane, the Lord Jesus was descended; and though his birth and life were humble, yet they who regard an illustrious descent as of value, may find here all that is to be admired in piety, purity, patriotism, splendor, dignity, and renown.
Matthew Henry
Concise Bible Commentary
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.
SDA Bible Commentary (limited)
Volume 1-7
1. The book of the generation. [The Human Ancestry of Jesus,Matt. 1:1-17=Luke 3:23b-38. Major comment: Matthew and Luke.] This is Matthew’s title for the family record of Jesus appearing in vs.1-17, and has been rendered variously as “genealogy,” “book of the genealogy,” “book of the nativity,” “ancestry,” or “birth roll.” The opening words of ch.2:1 favor the view that Matthew may also have intended this title to cover his narrative of the circumstances leading up to the birth of Jesus (ch.1:18-25).
In composing an account of the life of Jesus designed primarily for readers of Jewish birth (see p. 273), Matthew begins in typical Jewish style by giving Jesus’ family pedigree. Because the coming of Messiah is a matter of prophecy, he shows that Jesus of Nazareth is indeed the One to whom Moses and the prophets bore witness. Inasmuch as Messiah was to be the seed of Abraham (Gen. 22:18; Gal. 3:16), the father of the Jewish nation, and of David, founder of the royal line (Isa. 9:6, 7; 11:1; Acts 2:29, 30), Matthew presents evidence that Jesus qualifies as a descendant of these two illustrious men. Without such evidence, His claim to Messiahship would be held invalid, and additional proofs could be dismissed without further examination of His claim (cf.Ezra 2:62; Neh. 7:64).
At the time Matthew wrote, it was probably possible to verify his genealogy of Jesus by comparing it with accessible public records. A large part of it (vs.2-12) could be checked against OT lists (1 Chron. 1:34; 2:1-15; 3:5, 10-19). The fact that, so far as we know, no contemporaries of Matthew, even the avowed enemies of the Christian faith, ever challenged the validity of this family pedigree is excellent testimony favoring the genuineness of the genealogical list.
Jesus.Gr.IÄ“sous, equivalent to the Heb.Yehoshua‘, “Joshua” (see Acts 7:45 and Heb. 4:8, where Luke and Paul refer to Joshua as “Jesus”). The name has generally been taken to mean “Jehovah is salvation” (see Matt. 1:21). Some scholars suggest the translation, “Jehovah is generosity.” Joshua’s original name (see Vol. II, p. 169), Oshea, was changed to Jehoshua (see on Num. 13:16). Joshua is an abbreviation of Jehoshua. When Aramaic replaced Hebrew as the common language of the Jews, after the Babylonian captivity, the name became Yeshua‘, the form transliterated into Greek as IÄ“sous. Yeshua‘ was a common name given Jewish boys in NT times (see Acts 13:6; Col. 4:11), in harmony with the Hebrew custom of selecting names having religious connotations (see also on Matt. 1:21).
Today, names are but little more than identification tags. But in Bible times a name was chosen with the greatest of care because it signified the faith and hope of the parents (see PK 481), the circumstances of the child’s birth, his own personal characteristics, or was related to his life mission—particularly when the name was divinely appointed.
The name Jesus is fraught with historic and prophetic memories. As Joshua led Israel to victory in the earthly promised land, so Jesus, the Captain of our salvation, came to open for us the gates of the heavenly Canaan. But not only is Jesus the Captain of our salvation (Heb. 2:10), He is also “the Apostle and High Priest of our profession” (Heb. 3:1). The high priest, upon the return from Babylonian captivity (see on Ezra 2:2), bore the name Joshua (Zech. 3:8; 6:11-15). As Hosea (the name is identical in the Hebrew with the Oshea of Num. 13:16) loved an undeserving wife, sought in vain, for a time, to win her affections, and finally bought her back at the slave market (Hosea 1:2; 3:1, 2), so Jesus came to set the human race free from the slavery of sin (Luke 4:18; John 8:36).
Christ.Gr.Christos, a translation of the Heb.Mashiach (see on Ps. 2:2), “Messiah,” meaning “Anointed,” or “Anointed One.” Before the resurrection, and commonly so in the four Gospels, Jesus is generally referred to as the Christ, making the term a title rather than a personal name. After the resurrection the definite article was generally dropped from common usage and “Christ” became a name as well as a title.
In OT times the high priest (Ex. 30:30), the king (2 Sam. 5:3; cf.1 Sam. 24:6), and sometimes prophets (1 Kings 19:16) were “anointed” upon consecration to holy service, and were therefore mashiach, “anointed” (Lev. 4:3; 1 Sam. 24:6; 1 Chron. 16:21, 22). In Messianic prophecy the term came to be applied specifically to the Messiah, who, as Prophet (Deut. 18:15), Priest (Zech. 6:11-14), and King (Isa. 9:6, 7), was the One ordained to be our Redeemer (Isa. 61:1; Dan. 9:25, 26). As Prophet He came to represent the Father before men, as Priest He ascended to represent men before the Father, and as King He liberates those who believe in Him, not only from the power of sin in this life, but also from the kingdom of sin—and reigns over them in the kingdom of glory.
Christos is from chriÅÂ, a verb which means, “to rub,” “to massage,” “to anoint.” In the NT, Christ is said to be “anointed” (Luke 4:18; Acts 4:27; 10:38; Heb. 1:9).
Used together, as in Matt. 1:18; 16:20; Mark 1:1; etc., the two names “Jesus” and “Christ” constitute a confession of faith in the union of the divine and human natures in one Person, of belief that Jesus of Nazareth, Son of Mary, Son of man, is indeed the Christ, the Messiah, the Son of God (see Acts 2:38; etc.). See Additional Note on John 1; see on Matt. 1:23; John 1:1-3, 14; Phil. 2:6-8; Col. 2:9.
Son of David. This was the popular designation by which rulers (Matt. 22:42; Mark 12:35; Luke 20:41) and common people (Matt. 9:27; 12:23; 15:22; 20:30, 31; 21:9; Mark 10:47, 48; Luke 18:38, 39; cf.John 7:42) alike referred to the expected Messiah. Its use as a Messianic title points to an understanding of the prophecies predicting the Davidic descent of the Messiah. To a people weary of the Roman yoke it implied also the restoration of their kingdom to the independence and prosperity of David’s illustrious reign. David himself had understood that the promise of a son to sit upon his throne (2 Sam. 7:12, 13; Ps. 132:11) would be fulfilled by the one who was to redeem Israel (Acts 2:29, 30; see on Deut. 18:15). Again and again the prophets of old spoke thus of the Messiah (Isa. 9:6, 7; 11:1; Jer. 23:5, 6; etc.). NT writers repeatedly apply the title “seed of David” to Christ (Rom. 1:3; 2 Tim. 2:8; etc.). As the Son of David, Jesus became heir both to David’s throne and to the Messianic promises given to David.
Son of Abraham.Among the heroes of faith, Abraham had the distinction of being called the “Friend” of God (James 2:23; cf.2 Chron. 20:7; Isa. 41:8). Because of his faithfulness (see Gal. 3:7, 9) Abraham was selected to become the father of God’s chosen people. The promise that in his seed all nations of the earth should be blessed was, according to Paul, a definite Messianic prediction (Gen. 22:18; cf.Gal. 3:16). In harmony with his endeavor to convince the Jews of the Messiahship of Jesus, Matthew appropriately and purposefully carries Christ’s genealogy back to Abraham, whereas Luke, writing for Gentile Christians, considered it essential to trace Christ’s ancestral record back to the father of our race. To show that Jesus descended from Abraham, and was thus eligible for consideration as heir to the promises made to him, was sufficient for Matthew’s purpose. See on John 8:35, 39.
For a discussion of differences between the lists of Matthew and Luke see on Luke 3:23.
Ellen G. White
The Desire of Ages, 44
With amazement the heavenly messengers beheld the indifference of that people whom God had called to communicate to the world the light of sacred truth. The Jewish nation had been preserved as a witness that Christ was to be born of the seed of Abraham and of David's line; yet they knew not that His coming was now at hand. In the temple the morning and the evening sacrifice daily pointed to the Lamb of God; yet even here was no preparation to receive Him. The priests and teachers of the nation knew not that the greatest event of the ages was about to take place. They rehearsed their meaningless prayers, and performed the rites of worship to be seen by men, but in their strife for riches and worldly honor they were not prepared for the revelation of the Messiah. The same indifference pervaded the land of Israel. Hearts selfish and world-engrossed were untouched by the joy that thrilled all heaven. Only a few were longing to behold the Unseen. To these heaven's embassy was sent.DA 44.1
Angels attend Joseph and Mary as they journey from their home in Nazareth to the city of David. The decree of imperial Rome for the enrollment of the peoples of her vast dominion has extended to the dwellers among the hills of Galilee. As in old time Cyrus was called to the throne of the world's empire that he might set free the captives of the Lord, so Caesar Augustus is made the agent for the fulfillment of God's purpose in bringing the mother of Jesus to Bethlehem. She is of the lineage of David, and the Son of David must be born in David's city. Out of Bethlehem, said the prophet, “shall He come forth ... that is to be ruler in Israel; whose goings forth have been from of old, from the days of eternity.” Micah 5:2, margin. But in the city of their royal line, Joseph and Mary are unrecognized and unhonored. Weary and homeless, they traverse the entire length of the narrow street, from the gate of the city to the eastern extremity of the town, vainly seeking a resting place for the night. There is no room for them at the crowded inn. In a rude building where the beasts are sheltered, they at last find refuge, and here the Redeemer of the world is born.DA 44.2
Men know it not, but the tidings fill heaven with rejoicing. With a deeper and more tender interest the holy beings from the world of light are drawn to the earth. The whole world is brighter for His presence. Above the hills of Bethlehem are gathered an innumerable throng of angels. They wait the signal to declare the glad news to the world. Had the leaders in Israel been true to their trust, they might have shared the joy of heralding the birth of Jesus. But now they are passed by.DA 47.1
