The book of the generation] RM 'of the genealogy.' The phrase is from Genesis 5:1, and is meant as a title not of the whole Gospel, nor even of the Nativity, but only of the genealogy (Matthew 1:1-17), which the evangelist probably did not compose himself (though this is possible), but derived from an earlier source. Of Jesus Christ] 'Jesus' is the Gk. form of the Heb. 'Joshua,' or 'Jeshua,' meaning 'Jehovah is salvation.' 'Christ' (Chriatos) is properly the Gk. equivalent of the Aramaic 'Messiah,' lit. 'anointed one,' but here used as a proper name. The use of 'Christ' as a proper name began soon after the Ascension, and is common in the Epistles. In the Gospels it occurs only in Matthew 1:1; Matthew 1:16-17; Matthew 1:18; Mark 1:1; John 1:17 and possibly John 17:3. In all other places in the Gospels it should be rendered 'the Christ,' or 'the Messiah.' The use of the word in the sense of 'the Messiah' is unquestionably the earlier one, and the fidelity of the Gospels in preserving it is no small evidence of their trustworthiness. The son of David] a standing title of the Messiah among the rabbis. E.g. it was said, 'The son of David cometh not until that wicked empire (Rome) hath extended itself over the whole earth.' 'If the Israelites shall keep the sabbath even for a single day as they ought, the son of David will come': see Psalms 132 Isaiah 11:1; Jeremiah 23:5. The poverty of Joseph and Mary is no evidence against their Davidic descent. The great rabbi Hillel, another descendant of David, was even poorer. The Davidic descent of our Lord's family was never questioned in His lifetime even by His enemies, and was so notorious that the descendants of Jude, the Lord's brother, incurred the jealousy of the tyrant Domitian. The son of Abraham] St. Matthew, writing primarily for Jews, carries the genealogy to Abraham and no further. He wishes to show that Jesus is the Messiah of the Jews, born in accordance with the promise made by God to the ancestor of the race (Genesis 12:3, etc.). St. Luke, writing for Gentiles, and emphasising St. Paul's principle that in Christ there is neither Jew nor Gentile, carries the genealogy back to Adam.
3 Of Thamar] RV 'Tamar.' Contrary to Jewish custom St. Matthew introduces into his genealogy four women, Tamar, Rahab, Ruth, and Bathsheba. Of these, two (Rahab and Ruth) were Gentiles, and three were guilty of gross sins. Their insertion is intended to teach certain spiritual lessons: (1) That Gentiles as well as Jews have their rights in the Messiah, seeing that two of His ancestors were of Gentile blood. (2) That Jewish Christians instead of regarding Gentile converts with contempt, should be proud of them, as their ancestors were of Rahab and Ruth, who, on becoming proselytes, were accounted mothers in Israel. Of Rahab the rabbis said, 'Ten priests, who were also prophets, sprang from her'; and of Ruth, 'It is spoken in prophecy that the six most righteous men of the whole world will spring from her, David, Daniel and his companions, and King Messiah.' (3) That remission of sins, complete restoration to God's favour, and a high and privileged position in the kingdom of grace, are possible for the worst offenders. (4) That Christ did not shrink from the closest contact with sinful humanity. He touched and raised the very nature which had fallen. He assumed our sin-stained flesh, and in assuming cleansed it, and made it the instrument of human redemption.
8. After Joram St. Matthew omits three names, Ahaziah, Joash, Amaziah(see 1 Chronicles 3:11-12), some think on account of their descent from the idolatrous Jezebel, but more probably simply to reduce the number of generations to fourteen.