---
title: "Clarke"
description: "Verse Matthew 1:1. The book of the generation of Jesus Christ — I suppose these words to have been the original title to this Gospel; and that they signif"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/clarkes-commentary/matthew/1"
---

Verse [Matthew 1:1](../../../kjv/matthew/1/1). ***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, but the history of his birth, acts, sufferings, death, resurrection, and ascension.
The phrase, *book of the generation*, ספר תולדות 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](../../../kjv/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](../../../kjv/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](../../../kjv/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](../../../kjv/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.
***Jesus Christ*** — See on [Matthew 1:16](../../../kjv/matthew/1/16); [Matthew 1:21](../../../kjv/matthew/1/21).
***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 *splendour*. 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](../../../kjv/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](../../../kjv/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, [Psalms 2:6](../../../kjv/psalms/2/6); [Psalms 2:8](../../../kjv/psalms/2/8), c. Of the righteousness, peace, and increase of whose government, there shall be no end, [Isaiah 9:7](../../../kjv/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 sceptre 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](../../../kjv/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 [Psalms 89:3-4](../../../kjv/psalms/89/3-4); [Psalms 132:10](../../../kjv/psalms/132/10), [Psalms 132:11](../../../kjv/psalms/132/11), compared with [Acts 13:23](../../../kjv/acts/13/23), and [Isaiah 11:1](../../../kjv/isaiah/11/1); [Jeremiah 23:5](../../../kjv/jeremiah/23/5). Christ was prophesied of under the very name of *David*. See [Ezekiel 34:23-24](../../../kjv/ezekiel/34/23-24); [Ezekiel 37:24-25](../../../kjv/ezekiel/37/24-25).

Verse [Matthew 1:2](../../../kjv/matthew/1/2). ***Abraham begat Isaac*** — In this genealogy, those persons only, among the ancestors of Christ, which formed the *direct* line, as specified: hence no mention is made of *Ishmael*, the son of Abraham, nor of *Esau*, the son of Isaac; and of all the twelve patriarchs, or sons of Jacob, *Judah* alone is mentioned.

Verse [Matthew 1:3](../../../kjv/matthew/1/3). ***Phares and Zara*** — The remarkable history of these twins may be seen, [Genesis 38](../../../kjv/genesis/38): Some of the ancients were of opinion, that the evangelist refers to the mystery of the *youngest being* *preferred to the eldest*, as prefiguring the exaltation of the Christian Church over the synagogue. Concerning the *women* whose names are recorded in this genealogy, see the note at the end of the chapter.

Verse [Matthew 1:8](../../../kjv/matthew/1/8). ***Joram begat Ozias*** — This is the Uzziah, king of Judah, who was struck with the leprosy for his presumption in entering the temple to offer incense before the Lord. See [2 Chronicles 26:16](../../../kjv/2-chronicles/26/16), c. *Ozias* was not the immediate son of *Joram*: there were three kings between them, *Ahaziah, Joash*, and *Amaziah*, which swell the *fourteen* generations to *seventeen*: but it is observed that omissions of this kind are not uncommon in the Jewish genealogies. In [Ezra 7:3](../../../kjv/ezra/7/3), Azariah is called the son of *Meraioth*, although it is evident, from [1 Chronicles 6:7-9](../../../kjv/1-chronicles/6/7-9), that there were *six* descendants between them. This circumstance the evangelist was probably aware of but did not see it proper to attempt to correct what he found in the public accredited genealogical tables; as he knew it to be of no consequence to his argument, which was merely to show that Jesus Christ as surely descended, in an uninterrupted line from *David*, as *David* did from *Abraham*. And this he has done in the most satisfactory manner; nor did any person in those days pretend to detect any inaccuracy in his statement; though the account was published among those very people whose interest it was to expose the fallacy, in vindication of their own obstinate rejection of the Messiah, if any such fallacy could have been proved. But as *they* were silent, modern and comparatively modern unbelievers may for ever hold their peace. The objections raised on this head are worthy of no regard; yet the following statement deserves notice.
St. Matthew took up the genealogies just as he found them in the public Jewish records, which, though they were in the main correct, yet were deficient in many particulars. The Jews themselves give us sufficient proof of this. The *Talmud*, title *Kiddushim*, mentions *ten* classes of persons who returned from the Babylonish captivity:
I. כהני COHANEY, *priests*.
II. לוי LEVEY, *Levites*.
III. ישראל YISHRAEL, *Israelites*.
IV. חלולי CHULULEY, *common persons*, as to the priesthood; such whose *fathers* were priests, but their mothers were such as the priests should not marry.
V. גירי GIREY, *proselytes*.
VI. חרורי CHARUREY, *freed-men*, or *servants* who had been *liberated* by their masters.
VII. ממזירי MAMZIREY, *spurious*, such as were born in *unlawful* *wedlock*.
VIII. נתיני NETHINEY, *Nethinim*.
IX. שתוקי SHETUKEY, *bastards*, persons whose *mothers*, though well known, could not ascertain the *fathers* of their children, because of their connections with different men.
X. אסופי ASUPHEY, such as were *gathered up* out of the streets, whose fathers and mothers were utterly unknown.
Such was the *heterogeneous mass* brought up from Babylon to Jerusalem; and although we learn from the Jews, that great care was taken to separate the spurious from the true-born Israelites, and canons were made for that purpose, yet it so happened, that sometimes a spurious family had got into high authority, and therefore must not be meddled with. See several cases in *Lightfoot*. On this account, a faithful genealogist would insert in his roll such only as were indisputable. "It is therefore easy to guess," says Dr. *Lightfoot*, "whence Matthew took the last *fourteen* generations of this genealogy, and Luke the first *forty* names of his: namely, from the genealogical rolls, at that time well known, and laid up in the public κειμηλια, repositories, and in the private also. And it was necessary indeed, in so noble and sublime a subject, and a thing that would be so much inquired into by the Jewish people, as the lineage of the Messiah would be, that the evangelists should deliver a truth, not only that could not be gainsayed, but also might be proved and established from certain and undoubted rolls of ancestors." See *Horae Talmudicae*.

Verse [Matthew 1:11](../../../kjv/matthew/1/11). ***Josias begat Jechonias, c.*** — There are *three* considerable difficulties in this verse.
1. Josias was not the *father* of Jechonias he was only the grandfather of that prince: [1 Chronicles 3:14-16](../../../kjv/1-chronicles/3/14-16).
2. Jechonias had no *brethren*; at least, none are on record.
3. Josias died 20 years before the Babylonish captivity took place, and therefore *Jechonias and his brethren* could not have been begotten *about the time they were carried away to Babylon*.
To this way be added a *fourth* difficulty, viz. there are only *thirteen* in this 2nd class of generations; or *forty-one*, instead of *forty-two*, in the whole. But all these difficulties disappear, by adopting a reading found in many MSS. Ιωσιας δε εγεννησε τον Ιωακειμ· Ιωακειμ δε εγεννησε τον Ιεχονιαν. *And Josias begat* JEHOIAKIM, or *Joakim, and* JOAKIM *begat Jechonias*. For this reading, see the authorities in *Griesbach*. *Josiah* was the immediate father of *Jehoiakim* (called also *Eliakeim* and *Joakim*) and his brethren, who were *Johanan, Zedekiah*, and *Shallum*: see [1 Chronicles 3:15](../../../kjv/1-chronicles/3/15). Joakim was the father of *Joachin* or *Jechonias*, about the time of the *first* Babylonish captivity: for we may reckon *three* Babylonish captivities. The *first* happened in the fourth year of Joakim, son of Josiah, about A. M. 3398. In this year, Nebuchadnezzar, having taken Jerusalem, led a great number of captives to Babylon. The *second* captivity happened under Jechoniah, son of Joakim; who, having reigned three months, was taken prisoner in 3405, and was carried to Babylon, with a great number of the Jewish nobility. The *third* captivity took place under *Zedekiah*, A. M. 3416. And thus, says Calmet, [Matthew 1:11](../../../kjv/matthew/1/11) should be read: *Josias begat Joakim and his brethren: and Joakim begat Jechonias* *about the time of the* first *Babylonish captivity; and Jechonias* *begat Salathiel, after they were brought to Babylon*. Thus, with the necessary addition of *Joakim*, the three classes, each containing *fourteen* generations, are complete. And to make this the more evident, I shall set down each of these three generations in a separate column, with the additional *Joakim*, that the reader may have them all at one view.
In all *forty-two* generations.

Verse [Matthew 1:12](../../../kjv/matthew/1/12). ***Jechonias begat Salathiel*** — After Jechonias was brought to Babylon, he was put in prison by Nebuchadnezzar, where he continued till the death of this prince, and the accession of *Evilmerodach*, who brought him out of prison, in which he had been detained thirty-seven years, and restored him to such favour that his throne (seat) was exalted above all the kings which were with him in Babylon: [Jeremiah 52:31-32](../../../kjv/jeremiah/52/31-32). But though he thus became a royal favourite, he was never restored to his kingdom. And, according to the prophecy of Jeremiah, [Jeremiah 22:30](../../../kjv/jeremiah/22/30), no man of his seed *sat* upon the throne of David; yet the regal *line* was continued through his son *Salathiel*, who died in Babylon: but *Zorobabel*, his son, returned from captivity, and by him the race of David was continued, according to Matthew, by *Abiud*; and, according to Luke, by *Rhesa*. See on [Luke 3:23](../../../kjv/luke/3/23), c.
The term carrying away to *Babylon*, μετοικεσια, from μετοικεω, to *change a habitation*, or *place of residence*, would be more properly translated by the word *transportation*, which is here peculiarly appropriate: the *change* was not *voluntary* they were *forced* away.

Verse [Matthew 1:16](../../../kjv/matthew/1/16). ***Jesus, who is called Christ.*** — As the word Χριστος *Christ*, signifies the anointed or anointer, from χριω, to *anoint*, it answers exactly to the Hebrew משיח *mashiach*, which we pronounce *Messiah* or *Messias*; this word comes from the root משח *mashac*, signifying the same thing. As the same person is intended by both the Hebrew and Greek appellation, it should be regularly translated The Messiah, or The Christ; whichever is preferred, the demonstrative article should never be omitted.
*Priests, prophets*, and *kings*, among the Jews, were *anointed* in order to the legitimate exercise of their respective offices. Hence the word Χριστος *Christ*, or משיח *Mashiach*, became a name of *dignity*, and often signified the same as *king*. See [Isaiah 45:1](../../../kjv/isaiah/45/1); [Psalms 105:15](../../../kjv/psalms/105/15); [Leviticus 4:3](../../../kjv/leviticus/4/3); [Leviticus 6:20](../../../kjv/leviticus/6/20); [1 Samuel 2:10](../../../kjv/1-samuel/2/10). The words משיח *Mashiach* and מלך *melec*, Χριστος and βασιλευς, *Christ* and *king*, are frequently interchanged. [1 Samuel 2:10](../../../kjv/1-samuel/2/10); [Psalms 2:2](../../../kjv/psalms/2/2); [Psalms 2:6](../../../kjv/psalms/2/6); [Luke 23:2](../../../kjv/luke/23/2); and see the Scholia of *Rosenmuller* on this place. The reason of this may be seen in the following note, which I extract from the comment on [Exodus 29:7](../../../kjv/exodus/29/7).
"It appears from [Isaiah 61:1](../../../kjv/isaiah/61/1), that *anointing with oil*, in consecrating a person to any important office, whether *civil* or *religious*, was considered as an emblem of the communication of the gifts and graces of the *Holy Spirit*. This ceremony was used on *three* occasions, viz. the installation of *prophets, priests*, and *kings*, into their respective offices. But why should such an anointing be deemed necessary? Because the common sense of men taught them that all good, whether spiritual or secular, must come from God, its origin and cause. Hence it was taken for granted,
1. That no man could *foretell events*, unless inspired by the Spirit of God. And therefore the *prophet* was *anointed*, to signify the communication of the Spirit of wisdom and knowledge.
2. That no person could offer an acceptable *sacrifice* to God for the sins of men, or profitably minister in holy things, unless enlightened, influenced, and directed, by the Spirit of grace and holiness. Hence the *priest* was anointed, to signify his being divinely qualified for the due performance of his sacred functions.
3. That no man could enact just and equitable *laws*, which should have the prosperity of the community and the welfare of the individual continually in view, or could use the power confided to him only for the suppression of vice and the encouragement of virtue, but that man who was ever under the inspiration of the Almighty.
Hence *kings* were inaugurated by anointing with oil. *Two* of these offices only exist in all civilized nations, the *sacerdotal* and *regal*; and, in some countries, the *priest* and *king* are still consecrated by *anointing.* In the Hebrew language משח *mashach* signifies to *anoint*; and משיח *mashiach*, the *anointed person*. But as no man was ever dignified by holding the *three* offices, so no person ever had the title *Mashiach*, the anointed one, but Jesus, The CHRIST. He alone is *King* of kings, and Lord of lords: the king who *governs* the universe, and *rules* in the hearts of his followers; the *prophet*, to instruct men in the way wherein they should go; and the great *high priest*, to make atonement for their sins. Hence he is called the *Messias*, a corruption of the word המשיח *ha-mashiach*, THE *anointed* ONE, in Hebrew; which gave birth to ὁ Χριστος *ho* *Christos*, which has precisely the same signification in Greek: of him, Melchisedeck, Abraham, Aaron, David, and others, were illustrious types. But none of these had the title of THE MESSIAH, or THE ANOINTED OF GOD. This does, and ever will, belong exclusively to JESUS, *The* CHRIST."

Verse [Matthew 1:17](../../../kjv/matthew/1/17). ***Fourteen generations*** — [Matthew 1:11](../../../kjv/matthew/1/11); [Matthew 1:11](../../../kjv/matthew/1/11). The Jews had a sort of technical method of summing up generations in this way. In *Synopsis Sohar*, p. 132, n. 18, we have the following words; "From Abraham to Solomon were fifteen generations; and then the moon was at the full. From Solomon to Zedekiah were other fifteen generations; the moon was then in the wane, and Zedekiah's eyes were put out." That is, the regal state came to its zenith of light and glory in the time of *Solomon*; but decreased gradually, till it became nearly extinct in the days of *Zedekiah*. See *Schoetgen*.

Verse [Matthew 1:18](../../../kjv/matthew/1/18). ***Espoused to Joseph*** — The word μνηστευθεισης, from μνηστευω, to *contract*, or *betroth*, refers to the previous marriage agreement, in which the parties mutually bound themselves to each other; without which, no woman was ever married among the Jews. Among the Hindoos, a woman is espoused often a whole year, and even longer before the marriage takes place.
***Before they came together*** — The woman was espoused at her own, or her father's house; and, generally, some time elapsed before she was taken home to the house of her husband: [Deuteronomy 20:7](../../../kjv/deuteronomy/20/7); [Judges 14:7-8](../../../kjv/judges/14/7-8). This custom has been immemorially observed among the inhabitants of Ireland, who have not only this, but many Asiatic customs, which, added to various authentic historic proofs, are collateral evidences that they received the Christian religion, not from the *popes of Rome*, but through the means of *Asiatic missionaries*.
Among the Jews, the *espousal*, though the marriage had not been consummated, was considered as perfectly legal and binding on both sides; and hence a breach of this contract was considered as a case of adultery, and punished exactly in the same way. See [Deuteronomy 22:25](../../../kjv/deuteronomy/22/25); [Deuteronomy 22:28](../../../kjv/deuteronomy/22/28). Nor could a contract of this kind, though there was no cohabitation, be broken but by a regular *divorce*, as Mr. Selden, in his *Uxor Hebraica*, has proved at large from the Jewish rabbins.
***She was found with child*** — Her situation was the most distressing and humiliating that can be conceived. Nothing but the fullest consciousness of her own integrity, and the strongest confidence in God, could have supported her in such trying circumstances, where her reputation, her honour, and her *life* were at stake. What conversation passed between her and Joseph, on this discovery, we are not informed; but the issue proves that it was not satisfactory to him: nor could he resolve to consider her as his wife, till God had sent his angel to bear the most unequivocal testimony to the virgin's innocence. His whole conduct, on this occasion, was exceedingly benevolent and humane. He might at once have taken the advantage of the law, [Deuteronomy 22:23-24](../../../kjv/deuteronomy/22/23-24), and had her stoned to death.

Verse [Matthew 1:19](../../../kjv/matthew/1/19). ***To make her a public example*** — παραδειγματισαι, to expose her to public infamy; from παρα, *near*, and δεικνυμαι, *I* *show*, or *expose*; what is oddly, though emphatically, called in England, *showing up*-exposing a character to public view. Though Joseph was a *righteous* man, δικαιος, and knew that the law required that such persons as he supposed his wife to be should be put to death, yet, as *righteousness* is ever directed by *mercy*, he determined to put her away or divorce her *privately*, i.e. without assigning any cause, that her life might be saved; and, as the offence was against himself, he had a right to pass it by if he chose. Some have supposed that the term δικαιος should be translated *merciful*, and it certainly often has this signification; but here it is not necessary.

Verse [Matthew 1:20](../../../kjv/matthew/1/20). ***That which is conceived*** (or formed)*******in her*** — So I think γεννηθεν should be translated in this place: as it appears that the human nature of Jesus Christ was a *real creation* in the womb of the virgin, by the power of the Holy Spirit. The *angel of* *the Lord* mentioned here was probably the angel Gabriel, who, six months before, bad been sent to Zacharias and Elisabeth, to announce the birth of Christ's forerunner, *John the Baptist*. See [Luke 1:36](../../../kjv/luke/1/36).

Verse [Matthew 1:21](../../../kjv/matthew/1/21). ***JESUS*** — The same as Joshua, יהושע Yehoshua, from ישע *yasha*, he *saved, delivered, put in a state of safety*. See on [Exodus 13:9](../../../kjv/exodus/13/9); [Numbers 13:16](../../../kjv/numbers/13/16), and in the preface to *Joshua*.
***He shall save his people from their sins.*** — This shall be his great business in the world: the great errand on which he is come, viz. to make an atonement for, and to destroy, sin: deliverance from all the *power, guilt*, and *pollution* of sin, is the privilege of every believer in Christ Jesus. Less than this is not spoken of in the Gospel; and less than this would be unbecoming the Gospel. The perfection of the Gospel system is not that it makes *allowances* for sin, but that it makes an *atonement* for it: not that it *tolerates* sin, but that it *destroys* it. In [Matthew 1:1](../../../kjv/matthew/1/1), he is called *Jesus Christ*, on which Dr. Lightfoot properly remarks, "That the name of *Jesus*, so often added to the name of *Christ* in the New Testament, is not only that Christ might be thereby pointed out as the *Saviour*, but also that Jesus might be pointed out as the true *Christ* or *Messiah*, against the unbelief of the Jews." This observation will be of great use in numberless places of the New Testament. See [Acts 2:36](../../../kjv/acts/2/36); [Acts 8:35](../../../kjv/acts/8/35); [1 Corinthians 16:22](../../../kjv/1-corinthians/16/22); [1 John 2:22](../../../kjv/1-john/2/22); [1 John 4:15](../../../kjv/1-john/4/15), &c.

Verse [Matthew 1:22](../../../kjv/matthew/1/22). ***By the prophet*** — ISAIAH is *added* here by several MSS., versions, and fathers. The prophecy is taken from [Isaiah 7:14](../../../kjv/isaiah/7/14).

Verse [Matthew 1:23](../../../kjv/matthew/1/23). ***Behold, a virgin shall be with child*** — We have already seen, from the preceding verse, that this prophecy is taken from [Isaiah 7:14](../../../kjv/isaiah/7/14); but it may be necessary to consider the circumstances of the *original* promise more particularly. At the time referred to, the kingdom of Judah, under the government of Ahaz, was reduced very low. *Pekah*, king of Israel, had slain in Judea 120,000 persons in one day, and carried away captives 200,000, including women and children, together with much spoil. To add to their distress, *Rezin*, king of Syria, being confederate with *Pekah*, had taken *Elath*, a fortified city of Judah, and carried the inhabitants away captive to Damascus. In this critical conjuncture, need we wonder that Ahaz was afraid that the enemies who were now united against him must prevail, destroy Jerusalem, and the kingdom of Judah, and annihilate the family of David! To meet and remove this fear, apparently well grounded, Isaiah is sent from the Lord to Ahaz, swallowed up now both by sorrow and by unbelief, in order to assure him that the counsels of his enemies should not stand; and that they should be utterly discomfited. To encourage Ahaz, he commands him to ask *a sign* or *miracle*, which should be a pledge in hand, that God should, in due time, fulfil the predictions of his servant, as related in the context. On Ahaz humbly refusing to ask any sign, it is immediately added, *Therefore the Lord himself shall give you a* *sign: Behold a virgin shall conceive and bear a son; and shall* *call his name Immanuel. Butter and honey shall he eat*, c. Both the *Divine* and *human* nature of our Lord, as well as the miraculous conception, appear to be pointed out in the prophecy quoted here by the evangelist: - He shall be called עמנו־אל IM-MENU-EL literally, *The* STRONG GOD WITH US: similar to those words in the New Testament: - *The Word* which *was God-was made flesh, and dwelt* *among us, full of grace and truth*: [John 1:1](../../../kjv/john/1/1); [John 1:14](../../../kjv/john/1/14). And, *God was manifested in the flesh*: [1 Timothy 3:16](../../../kjv/1-timothy/3/16). So that we are to understand, *God with us*, to imply God *incarnated*-God in *human* *nature*. This seems farther evident from the words of the prophet, [Isaiah 7:15](../../../kjv/isaiah/7/15). *Butter and honey shall he eat*- he shall be truly *man*, grow up and be nourished in a *human, natural way*; which refers to his being WITH US, i.e. incarnated. To which the prophet adds, *That he may* *know to refuse the evil and choose the good*: - or rather, *According* *to his knowledge*, לדעתו le-daato, reprobating the evil, and *choosing the good*. This refers to him as GOD; and is the same idea given by this prophet, [Isaiah 53:11](../../../kjv/isaiah/53/11): *By* (or in) *his knowledge* (the knowledge of Christ crucified, בדעתו *be-dadto*) *shall my righteous servant sanctify many; for he shall* *bear their offences*. Now this *union* of the Divine and human nature is termed a *sign* or *miracle*, אות oth, i.e. something which exceeds the power of nature to produce. And this *miraculous* *union* was to be brought about in a *miraculous way: Behold a* VIRGIN *shall conceive*: the word is very emphatic, העלמה *ha-almah*, THE *virgin*; the only one that ever was, or ever shall be, a *mother* in this way. But the *Jews*, and some called *Christians*, who have espoused their desperate cause, assert, that "the word עלמה *almah* does not signify a VIRGIN *only*; for it is applied, [Proverbs 30:19](../../../kjv/proverbs/30/19), to signify a young *married* woman." I answer, that this latter text is no proof of the contrary doctrine: the words דרך גבר בעלמה *derec* *geber be-almah*, *the way of a man with a maid*, cannot be proved to mean *that* for which it is produced: beside, one of De Rossi's MSS. reads בעלמיו *be-almaiu*, the *way of a strong*, or stout, *man* (גבר geber) IN HIS YOUTH; and in this reading the *Syriac*, *Septuagint, Vulgate*, and *Arabic* agree, which are followed by the *first version* in the English language, as it stands in a MS. in my own possession - *the weie of a man in his waring youthe*; so that this place, the only one that can with any *probability* of *success* be produced, were the interpretation contended for correct, which I am by no means disposed to admit, proves nothing. Beside, the consent of so many *versions* in the opposite meaning deprives it of much of its influence in this question.
The word עלמה *almah*, comes from עלם *alam*, to *lie hid*, be concealed; and we are told that "virgins were so called, because they were *concealed* or *closely kept up* in their fathers' houses, till the time of their marriage." This is not correct: see the case of Rebecca, [Genesis 24:43](../../../kjv/genesis/24/43), and my note there: that of Rachel, [Genesis 29:6](../../../kjv/genesis/29/6); [Genesis 29:9](../../../kjv/genesis/29/9), and the note there also: and see the case of Miriam, the sister of Moses, [Exodus 2:8](../../../kjv/exodus/2/8), and also the Chaldee paraphrase on [Lamentations 1:4](../../../kjv/lamentations/1/4), where the *virgins* are represented as *going out* in the dance. And see also the whole history of *Ruth*. This being *concealed*, or *kept* *at home*, on which so much stress is laid, is purely fanciful; for we find that young *unmarried* women drew water, kept sheep, gleaned publicly in the fields, c., c., and the same works they perform among the Turcomans to the present day. This reason, therefore, does not account for the radical meaning of the word and we must seek it elsewhere. Another well known and often used root in the Hebrew tongue will cast light on this subject. This is גלה *galah*, which signifies to *reveal, make manifest*, or *uncover*, and is often applied to matrimonial connections, in different parts of the Mosaic law: עלם *alam*, therefore, may be considered as implying the *concealment* of the *virgin*, as *such*, till lawful marriage had taken place. A virgin was not called עלמה *almah*, because she was concealed by being kept at home in her father's house, which is not true, but *literally* and *physically*, because, as a woman, she had not been *uncovered*- she had not known man. This fully applies to the blessed virgin: see [Luke 1:34](../../../kjv/luke/1/34). "How can this be, seeing *I know no man*?" and this text throws much light on the subject before us. This also is in perfect agreement with the ancient prophecy, "The seed of the woman shall bruise the head of the serpent," [Genesis 3:15](../../../kjv/genesis/3/15) for the person who was to destroy the work of the devil was to be the progeny of the *woman*, without any concurrence of the *man*. And, hence, the text in Genesis speaks as fully of the *virgin state* of the person, from whom *Christ*, according to the flesh, should come, as that in the *prophet*, or this in the *evangelist*. According to the original promise, there was to be a *seed*, a *human being*, who should destroy sin; but this *seed* or *human being* must come from the *woman* ALONE; and no *woman* ALONE, could produce such a human being, without being a *virgin*. Hence, *A virgin shall bear a son*, is the very spirit and meaning of the original text, independently of the *illustration* given by the prophet; and the *fact* recorded by the evangelist is the proof of the whole. But how could that be a *sign* to *Ahaz*, which was to take place so many hundreds of years after? I answer, the meaning of the prophet is plain: not only Rezin and Pekah should be unsuccessful against Jerusalem at *that* *time*, which was the fact; but Jerusalem, Judea, and the house of David, should be both preserved, notwithstanding their depressed state, and the multitude of their adversaries, till the time should come when a VIRGIN *should bear a son*. This is a most remarkable circumstance - the house of David could never fail, till a virgin should conceive and bear a son-nor did it: but when that incredible and miraculous fact did take place, the kingdom and house of David became extinct! This is an irrefragable confutation of every argument a Jew can offer in vindication of his opposition to the Gospel of Christ. Either the prophecy in Isaiah has been fulfilled, or the kingdom and house of David are yet standing. But the kingdom of David, we know, is destroyed: and where is the man, Jew or Gentile, that can show us a single descendant of David on the face of the earth? The prophecy could not fail-the kingdom and house of David have failed; the *virgin*, therefore, must have brought forth her son-and this son is Jesus, the Christ. Thus Moses, Isaiah, and Matthew concur; and facts, the most unequivocal, have confirmed the whole! Behold the wisdom and providence of God!
Notwithstanding what has been said above, it may be asked, In what sense could this name *Immanuel* be applied to Jesus Christ, if he be not truly and properly GOD? Could the Spirit of truth ever design that Christians should receive him as an *angel* or a *mere* *man*, and yet, in the very beginning of the Gospel history, apply a character to him which belongs only to the most high God? Surely *no*. In what sense, then, is Christ GOD WITH US? Jesus is called Immanuel, or *God with us*, in his *incarnation*. - God united to our nature - *God with man*- God *in* man. - *God with us*, by his continual *protection. - God with us*, by the *influences* of his *Holy Spirit*- in the *holy sacrament*- in the *preaching* of his *word*- in *private* *prayer*. And *God with us*, through every *action* of our life, that we begin, continue, and end in his name. He is *God with us*, to *comfort, enlighten, protect*, and *defend* us in every time of *temptation* and *trial*, in the hour of *death*, in the day of *judgment*; and *God with us*, and *in* us, and we *with* and *in* him, to all eternity.

Verse [Matthew 1:25](../../../kjv/matthew/1/25). ***Her first-born son*** — Τον υιον αυτης τον πρω-οτοκον. Literally, *That son of hers, the first-born one*. That Mary might have had *other* children, any person may reasonably and piously believe; that she had *others*, many think exceedingly probable, and that this text is at least an indirect proof of it. However this may be, the *perpetual virginity* of Mary should not be made an article of faith. God has not made it one: indeed it can hardly bear the light of several texts in the Gospels.
***He knew her not*** — Had no matrimonial intercourse with her - TILL *she had brought forth that son of hers*, of whom the evangelist had been just speaking, *the first-born*, the eldest of the family, to whom the *birthright* belonged, and who was miraculously born before she knew any man, being yet in a state of virginity. See on [Matthew 13:55](../../../kjv/matthew/13/55). The virginity of Mary, previously to the birth of Christ, is an article of the utmost consequence to the Christian system; and therefore it is an article of faith: her *perpetual* virginity is of no consequence; and the learned labour spent to prove it has produced a mere castle in the air. The thing is *possible*; but it never has been, and never can be *proved*.
***He called his name*** JESUS.] This name was given by the command of God, see [Matthew 1:16](../../../kjv/matthew/1/16), and was imposed on Christ when eight days old; for then, according to the Jewish law, he was circumcised: thus he had the name of *Saviour* given when he first began to *shed* *that blood* without which there could be no *remission of sins*.
The *goodness* of God is manifested, not only in his giving his Son to save a lost world, but also in the choice of the *persons* who were his progenitors: among whom we find, First, SAINTS, to excite our courage: *Abraham*, remarkable for his *faith; Isaac*, for his *obedience*; and *Jacob*, for his *fervour* and *constancy*.
Secondly, *Penitent* SINNERS, to excite our *confidence*: such as *David, Manasses*, c.
Thirdly, *Sinners*, of whose repentance and salvation we hear nothing to put us on our guard. Who can read the account of idolatrous Solomon, who, from the whole evidence of the sacred history, died In his sins, without trembling?
*Four* WOMEN are mentioned in this genealogy: two of these were *adulteresses, Tamar* and *Bathsheba*; and two were *Gentiles, Rahab* and *Ruth*, and strangers to the covenant of promise; to teach us that Jesus Christ came to save *sinners*, and that, though *strangers* to his people, we are not on that account excluded from a salvation which God has designed for *all men*. He is not the God of the *Jews* only; he is also the God of the *Gentiles*.
The state of the royal family of David, the circumstances of the holy virgin and her spouse Joseph, the very remarkable prophecy of Isaiah, the literal and circumstantial fulfilment of it, the names given to our blessed Lord, the genealogical scroll of the family, c., &c., are all so many proofs of the wisdom, goodness, and providence of God. Every occurrence seems, at first view, to be abandoned to fortuitous influence, and yet the result of each shows that God managed the whole. These circumstances are of the greatest importance nor can the Christian reader reflect on them without an increase of his *faith* and his *piety*.

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