Albert Barnes Commentary Matthew 1

The book of the generation. This is the proper title of the chapter. This is equivalent to saying, "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, that is, 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.

Jesus. See Matthew 1:21.

Christ. The word Christ is a Greek word, signifying anointed. The Hebrew word signifying 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; 6:20; Exodus 28:41; 29:7; 1 Samuel 9:16; 1 Samuel 15:1; 2 Samuel 23:1.

To anoint, therefore, often means the same as to consecrate, or set apart to any office. Consequently, those thus set apart are said to be anointed, or the anointed of God. It is for this reason that the name is given to the Lord Jesus, Daniel 9:24. He was set apart by God to be the King, High Priest, and Prophet of his people. Anointing with oil was, moreover, supposed to be emblematic of the influences of the Holy Spirit; and as God gave him the Spirit without measure (John 3:34), so he is uniquely called the Anointed of God.

The Son of David. The word son, among the Jews, had a great variety of meanings. 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 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; Psalms 132:10–11; compare with Acts 13:23; 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 excellences of all the men of antiquity, sacred or profane, the Lord Jesus was descended. And though his birth and life were humble, yet those 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.

"son of Abraham"Genesis 22:18; Galatians 3:16

Verse 5: No specific Barnes text on this verse.

See Barnes on Matthew 1:3.

All the generations, etc. This division of the names in their genealogy was doubtless adopted to aid the memory. It was common among the Jews, and other similar instances are preserved. They were destitute of other books besides the Old Testament and had only a few copies of it among them, chiefly in their synagogues.

They would, therefore, naturally devise plans to preserve the memory of the principal facts in their history. One method of doing this was to divide the tables of genealogy into portions of equal length, to be committed to memory. This greatly facilitated remembering the names. A man who wished to commit to memory the names of a regiment of soldiers, would naturally divide it into companies and platoons, and this would greatly facilitate his work.

This was doubtless the reason in the case before us. And though it is not strictly accurate, it was the Jewish way of keeping their records and answered their purpose. There were three leading persons and events that nearly divided their history into equal portions: Abraham, David, and the Babylonian captivity. From one to the other was about fourteen generations, and by omitting a few names, it was sufficiently accurate to be made a general guide or directory in remembering their history.

In counting these divisions, however, it will be seen that there is some difficulty in making out the number fourteen in each division. This may be explained in the following manner. In the first division, Abraham is the first and David the last, making fourteen together. In the second series, David would naturally be placed first, and the fourteen was completed in Josiah, about the time of the captivity, as sufficiently near for the purpose of convenient computation (2 Chronicles 35).

In the third division, Josiah would naturally be placed first, and the number was completed in Joseph. Thus, David and Josiah would be counted twice. This may be shown by the following list of names:

1st division. (Abraham to David – 14 names):

• Abraham
• Isaac
• Jacob
• Judas
• Perez
• Esrom
• Ram
• Amminadab
• Naasson
• Salmon
• Boaz
• Obed
• Jesse
• David

2nd division. (David to Josiah – 14 names):

• David
• Solomon
• Roboam
• Abia
• Asa
• Josaphat
• Joram
• Uzziah
• Joatham
• Achaz
• Ezekias
• Manasses
• Amon
• Josiah

3rd division. (Josiah to Joseph – 14 names):

• Josiah
• Jechonias
• Salathiel
• Zorobabel
• Abiud
• Eliakim
• Azor
• Sadoc
• Achim
• Eliud
• Eleazar
• Matthan
• Jacob
• Joseph

Carrying away into Babylon. This refers to the captivity of Jerusalem and the removal of the Jews to Babylon by Nebuchadnezzar, 588 years before Christ (see 2 Chronicles 36).

Josiah was king when these calamities began to come upon the Jews, but the exact time of the seventy years of captivity did not begin until the eleventh year of Zedekiah's reign, or 32 years after the death of Josiah.

Babylon was situated on the Euphrates and was encompassed with walls that were about 60 miles in circuit, 87 feet broad, and 350 feet high. The city was entered by a hundred bronze gates, 25 on each side.

It was the capital of a vast empire, and the Jews remained there for seventy years. (See Barnes on Isaiah 13:1 and following).

In this way. Thus. In this manner.

Espoused. Betrothed, or engaged to be married. Among the Jews, there was commonly an interval of ten or twelve months between the contract of marriage and the celebration of the nuptials (Judges 14:8); yet, such was the nature of this engagement that unfaithfulness to each other was deemed adultery (see Deuteronomy 22:25, 28).

With child of the Holy Ghost. See Luke 1:35.

Her husband. The word in the original does not imply that they were married. It means here the man to whom she was betrothed.

A just man. Justice consists in rendering to every man his own. Yet this is evidently not the character intended to be given here of Joseph. It means that he was kind, tender, and merciful; so attached to Mary that he was not willing that she should be exposed to public shame. He sought, therefore, secretly to dissolve the connection and to restore her to her friends without the punishment commonly inflicted on adultery. The word just often has this meaning of mildness or mercy. (See 1 John 1:9).

A public example. To expose her to public shame or infamy. Adultery has always been considered a crime of a very heinous nature. In Egypt it was punished by cutting off the nose of the adulteress; in Persia, the nose and ears were cut off; in Judea, the punishment was death by stoning (Leviticus 20:10; Ezekiel 16:38, 40; John 8:5).

This punishment was also inflicted where the person was not married but betrothed (Deuteronomy 22:23–24). In this case, therefore, the regular punishment would have been death in this painful and ignominious manner. Yet Joseph was a religious man, mild and tender; and he was not willing to complain of her to the magistrate and expose her to death, but sought to avoid the shame and to put her away privately.

Put her away privately. The law of Moses gave the husband the power of divorce (Deuteronomy 24:1). It was customary, in a bill of divorce, to specify the causes for which the divorce was made, and witnesses were also present to testify to the divorce. But in this case, it seems, Joseph resolved to put her away without specifying the cause, for he was not willing to make her a public example.

This is the meaning here of privately. Both to Joseph and Mary this must have been a great trial. Joseph was ardently attached to her, but her character was likely to be ruined, and he deemed it proper to separate her from him. Mary was innocent, but Joseph was not yet satisfied of her innocence.

Yet we may learn how to put our trust in God. He will defend the innocent.

Mary was in danger of being exposed to shame. Had she been connected with a cruel, passionate, and violent man, she would have died in disgrace. But God had so ordered it that she was connected with a man who was mild, amiable, and tender; and, in due time, Joseph was informed of the truth in the case and took his faithful and beloved wife to his bosom.

Thus, our only aim should be to preserve a conscience void of offense, and God will guard our reputation. We may be assailed, or circumstances may be against us; but in due time, God will take care to vindicate our character and save us from ruin.