Jacob begat Joseph— It is a maxim among the Jews, that the family of the mother is not called a family; all their pedigrees are reckoned and deduced from the father. This is the reason why St. Matthew has here set down the genealogy of Joseph. It is also very probable, that Mary was an only daughter, and, in some degree, an heiress, and consequently obliged to marry in her own family. See Numbers 7:9. So that by giving the genealogy of Joseph, St. Matthew gives at the same time that of Mary. He is called the husband of Mary; for the names of husband and wife were given bythe Jews to persons who were only betrothed. See Genesis 29:21.Deuteronomy 22:24. Some copies, however, read, Joseph, to whom the virgin Mary was betrothed. It is added at the end of this verse, who is called Christ; that is to say, who is known by that name, and is really the Christ, or the Messiah. Compare Luke 1:32; Luke 1:35. For to be called is a frequent Hebraism, to express that the person spoken of shall really and effectually be what he is there called, and actually fulfil that title. So, Matthew 1:23 it is said, They shall call his name Emmanuel; which is no common appellation of Christ, but indicates his nature and office; the Deity incarnate, who by his Spirit dwells in the hearts of the faithful. See Beausobre and Lenfant, and Heylin.
Who is called Christ— What first gave rise to this term was, the ceremony of anointing, bywhich the kings and the high-priests of God's people, and sometimes the prophets, were consecrated and admitted to the exercise of their holy functions: for all these functions were accounted holy among the Israelites. As this consecration was considered as adding a sacredness to their person, it served as a guard against violence, from the respect had to religion. Its efficacy this way was remarkably exemplified in David. By this consideration principally, as he acknowledges, he was restrained from avenging himself on Saul his enemy, who sought his life, when he had it in his power to kill him. The Lord forbid, said he, that I should do this thing unto my master, the Lord's anointed, to stretch forth mine hand against, him, seeing he is the anointed of the Lord. 1 Samuel 24:6. The word here translated anointed is, as in other places, in Hebrew Messiah, and in the Greek of the Seventy, Christ. It was a term, therefore, in its original use, applicable to all the succession of kings and high-priests, good and bad, of the people of Israel.
But the most eminent use and application of the word is, when it is employed as the title of that Divine Personage typified and predicted from the beginning, who was to prove, in the most exalted sense, the Redeemer and Lord of God's people. He is spoken of by the prophets under several characters, and, amongst others, under this of God's anointed, the Messiah or the Christ. Those of the prophets, who seem more especiallyto have appropriated this title, formerly more common, to the Mediator of the New Covenant, were the royal prophet David, Isaiah, and Daniel. The first represents him as anointed of God King of God's heritage, the second as set apart and consecrated to be the Messenger of good tidings to the inhabitants of the earth, the third as appointed to make expiation for the sins of the people. See Psalms 2:2; Psalms 105:15. 1 Chronicles 16:22.Isaiah 61:1; Isaiah 61:11. Daniel 9:25-26.