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25只是 没有 和他 同房 ,等 他生了 儿子(有古卷:等他生了头胎的 儿子 ),就给他 起 名 叫耶稣 。
25 And knew her not till she had brought forth her firstborn son: and he called his name JESUS.
25 Verse 25. Her first-born son] τονυιοναυτηςτονπρωοτοκον.

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

Mt 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 Mt 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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