Commentaries:
Adam Clarke
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, sepher toledoth , is frequent in the Jewish writings, and is translated by the Septuagint, , 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 , 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, Matthew 1:21 (note).
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 I 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, Psalms 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 Psalms 89:3, Psalms 89:4; Psalms 132:10, Psalms 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.
Other Adam Clarke entries containing Matthew 1:1:
Ruth 2:23
Ruth 4:22
Matthew 1:21
Luke 3:23
Luke 3:23
Acts 13:23
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