King James Version
Matthew 1
25 verses with commentary
The Genealogy of Jesus Christ
The book of the generation of Jesus Christ, the son of David, the son of Abraham.
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KJV Study Commentary
This opening verse establishes Jesus' legal right to David's throne and His connection to God's covenant with Abraham. The term 'generation' (Greek: genesis) means both genealogy and origin, linking Jesus to God's redemptive plan from the beginning. Matthew's presentation is deliberately messianic, emphasizing Jesus as the fulfillment of Old Testament prophecy.
Ellicott’s Commentary for English Readers
(1) **The book of the generation.**—The opening words of the Gospel show that it is written by a Jew for Jewish readers. They are an essentially Hebrew formula (as in Genesis 5:1), and were applied chiefly though not exclusively (Genesis 37:2) to genealogies such as that which follows here.
**Jesus Christ.**—The collocation of names was not so much a thing of course when St. Matthew wrote as it no...
Read full commentary →Abraham begat Isaac; and Isaac begat Jacob; and Jacob begat Judas and his brethren;
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KJV Study Commentary
This genealogy traces Christ's legal lineage through Joseph, establishing Jesus as the rightful heir to David's throne and Abraham's covenant. The Greek 'egennesen' (begat) emphasizes the historical reality of the incarnation, refuting any notion of a merely spiritual Christ. God's sovereign providence is evident in preserving this royal line through centuries of judgment and exile.
Ellicott’s Commentary for English Readers
(2) The omission of the names of Ishmael and Esau is explained by the fact, that they were not only not in the line of succession, but were outside the covenant with Abraham—“In Isaac shall thy seed be called” (Genesis 21:12); and Esau had forfeited both the birth-right and the blessing. The brethren of Judah are named, on the other hand, because all who were descended from them had an equal inter...
Read full commentary →And Judas begat Phares and Zara of Thamar; and Phares begat Esrom; and Esrom begat Aram;
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KJV Study Commentary
The inclusion of Judah and Tamar highlights God's grace in using flawed individuals in Christ's lineage. Tamar's account (Genesis 38) involves deception and scandal, yet God sovereignly brings redemption through this broken family line. This foreshadows the gospel truth that Christ came to save sinners, not the righteous.
Ellicott’s Commentary for English Readers
(3) **Thamar.**—The occurrence of the names of women in genealogies was the exception rather than the rule among the Jews; but there are instances enough in the Old Testament (*e.g.,* Keturah, Genesis 25:1; the wives of Esau, Genesis 36:10; Timna, Genesis 36:22; Mehetabel, Genesis 36:39; Azubah, the wife of Caleb, 1Chronicles 2:18; Achsa, his daughter, 1Chronicles 2:49; and many others) to make th...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
THE GOSPEL ACCORDING TO MATTHEW
Commentary by David Brown
And Aram begat Aminadab; and Aminadab begat Naasson; and Naasson begat Salmon;
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KJV Study Commentary
The repetition of generations underscores the historical continuity of God's redemptive plan. Each name represents a real person through whom God was working out His eternal purposes. The genealogy moves deliberately toward its climax in verse 16, demonstrating that all of Israel's history points to Christ.
Ellicott’s Commentary for English Readers
(4) **Naasson,** or Nahshon, the brother of Elisheba the wife of Aaron, was, at the time of the Exodus, the “prince (or captain) of the children” of Judah (Numbers 1:7; Numbers 2:3; 1Chronicles 2:10). A Jewish legend made him the first to enter the waters of the Red Sea.
And Salmon begat Booz of Rachab; and Booz begat Obed of Ruth; and Obed begat Jesse;
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KJV Study Commentary
<strong>And Salmon begat Booz of Rachab; and Booz begat Obed of Ruth; and Obed begat Jesse.</strong> This verse appears in Matthew's genealogy of Jesus, remarkably including two Gentile women—Rahab and Ruth. The Greek <em>egennēsen</em> (ἐγέννησεν, "begat") indicates fathering or ancestry. The phrase <em>ek tēs Rachab</em> (ἐκ τῆς Ῥαχάβ, "of Rachab") explicitly names the mother, unusual in ancient...
Read full commentary →Ellicott’s Commentary for English Readers
(5) **Rachab.—**The Old Testament records are silent as to the marriage of Salmon with the harlot of Jericho. When they were compiled it was probably thought of as a blot rather than a glory; but the fact may have been preserved in the traditions of the house of David. It has been conjectured that Salmon may have been one of the two unnamed spies whose lives were saved by Rahab, when he was doing ...
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INTRODUCTION
**The author of this Gospel was a publican or tax gatherer, residing at Capernaum, on the western shore of the Sea of Galilee. As to his identity with the "Levi" of the second and third Gospels, and other particulars, see on Mt 9:9. Hardly anything is known of his apostolic labors. That, after preaching to his countrymen in Palestine, he went to the East, is the general testimony of ...
Read full commentary →And Jesse begat David the king; and David the king begat Solomon of her that had been the wife of Urias;
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KJV Study Commentary
The mention of Ruth the Moabitess emphasizes God's sovereign grace extending beyond ethnic Israel to include Gentiles in the messianic line. Ruth's inclusion prefigures the gospel going to all nations. Her account demonstrates the doctrine of adoption—she was grafted into God's covenant people through faith and covenant loyalty (hesed).
Ellicott’s Commentary for English Readers
(6) The wife of Urias.—Once again we have the mention of a woman who at least played a memorable part in the history of Israel. As this is the last of such names in the genealogy, it may be well to deal with the question whether any special purpose can be traced in the selection, beyond that of noting points of interest. Nothing can carry us beyond probable conjectures; but, within those limits, i...
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**2. Abraham begat Isaac; and Isaac begat Jacob; and Jacob begat Judas and his brethren--**Only the fourth son of Jacob is here named, as it was from his loins that Messiah was to spring (Ge 49:10).
And Solomon begat Roboam; and Roboam begat Abia; and Abia begat Asa;
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KJV Study Commentary
The progression through Solomon rather than Nathan (Luke's genealogy) establishes Jesus' legal right to David's throne through the royal line. This fulfills the covenant promise that David's throne would be established forever (2 Samuel 7:12-16). God's sovereign election is evident in choosing Solomon, the son of Bathsheba, demonstrating grace triumphing over sin.
Jamieson-Fausset-Brown Bible Commentary
**3-6. And Judas begat Phares and Zara of Thamar; and Phares begat Esrom; and Esrom begat Aram; 4. And Aram begat Aminadab; and Aminadab begat Naasson; and Naasson begat Salmon; 5. And Salmon begat Booz of Rachab; and Booz begat Obed of Ruth; and Obed begat Jesse; 6. And Jesse begat David the king; and David the king begat Solomon of her of Urias--**Four women are here introduced; two of them Gent...
Read full commentary →And Asa begat Josaphat; and Josaphat begat Joram; and Joram begat Ozias;
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KJV Study Commentary
The royal genealogy continues through the divided kingdom period, showing God's preservation of the messianic line despite national apostasy. These kings often failed miserably, yet God's purposes were not thwarted. This demonstrates the distinction between God's decreed will (which always comes to pass) and His preceptive will (which humans violate).
Jamieson-Fausset-Brown Bible Commentary
**3-6. And Judas begat Phares and Zara of Thamar; and Phares begat Esrom; and Esrom begat Aram; 4. And Aram begat Aminadab; and Aminadab begat Naasson; and Naasson begat Salmon; 5. And Salmon begat Booz of Rachab; and Booz begat Obed of Ruth; and Obed begat Jesse; 6. And Jesse begat David the king; and David the king begat Solomon of her of Urias--**Four women are here introduced; two of them Gent...
Read full commentary →And Ozias begat Joatham; and Joatham begat Achaz; and Achaz begat Ezekias;
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KJV Study Commentary
Uzziah (also called Azariah) experienced both God's blessing and judgment. Though he began well, his pride led to presumptuous worship and God struck him with leprosy (2 Chronicles 26). Yet the messianic line continued through him, showing that God's purposes transcend individual failures. Christ would be the King who perfectly obeyed where all others failed.
Ellicott’s Commentary for English Readers
(9) Ozias.—Ozias is, of course, the Uzziah of the Old Testament. Three names are omitted between Joram and this king—viz., Ahaziah, Joash, Amaziah. Apparently the motive for the omission was simply the desire of bringing the names in each period into which the genealogy is divided to the arbitrary standard of fourteen. Possibly, however, as it was thus necessary to omit three names, the choice of ...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**3-6. And Judas begat Phares and Zara of Thamar; and Phares begat Esrom; and Esrom begat Aram; 4. And Aram begat Aminadab; and Aminadab begat Naasson; and Naasson begat Salmon; 5. And Salmon begat Booz of Rachab; and Booz begat Obed of Ruth; and Obed begat Jesse; 6. And Jesse begat David the king; and David the king begat Solomon of her of Urias--**Four women are here introduced; two of them Gent...
Read full commentary →And Ezekias begat Manasses; and Manasses begat Amon; and Amon begat Josias;
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KJV Study Commentary
The mention of Manasseh is particularly striking, as he was Judah's most wicked king who filled Jerusalem with innocent blood (2 Kings 21:16). Yet even Manasseh repented in his final years (2 Chronicles 33:12-13), and the messianic line continued through him. This demonstrates God's sovereign grace reaching even the vilest sinners and His absolute sovereignty in using all things for His purposes.
Jamieson-Fausset-Brown Bible Commentary
**3-6. And Judas begat Phares and Zara of Thamar; and Phares begat Esrom; and Esrom begat Aram; 4. And Aram begat Aminadab; and Aminadab begat Naasson; and Naasson begat Salmon; 5. And Salmon begat Booz of Rachab; and Booz begat Obed of Ruth; and Obed begat Jesse; 6. And Jesse begat David the king; and David the king begat Solomon of her of Urias--**Four women are here introduced; two of them Gent...
Read full commentary →And Josias begat Jechonias and his brethren, about the time they were carried away to Babylon: Josias: some read, Josias begat Jakim, and Jakim begat Jechonias
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KJV Study Commentary
The Babylonian exile was God's covenant judgment on Judah for persistent idolatry and covenant breaking. Yet even this catastrophic event served God's redemptive purposes—the exile preserved Jewish distinctiveness and prepared hearts for the Messiah. The phrase 'carried away to Babylon' echoes Deuteronomy's covenant curses, showing God's faithfulness even in judgment.
Ellicott’s Commentary for English Readers
(11) **Jechonias and his brethren.**—Here again there is a missing link in the name of Eliakim, or Jehoiakim, the son of Josiah (2Kings 23:34). Jeconiah was therefore the grandson of Josiah. The alternative reading mentioned in the margin rests on very slight authority, and was obviously the insertion of some later scribe, to meet the difficulty. The word “brethren” was probably meant to include M...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**7-8. And Solomon begat Roboam; and Roboam begat Abia; and Abia begat Asa; 8. And Asa begat Josaphat; and Josaphat begat Joram; and Joram begat Ozias--**or Uzziah. Three kings are here omitted--Ahaziah, Joash, and Amaziah (1Ch 3:11, 12). Some omissions behooved to be made, to compress the whole into three fourteens (Mt 1:17). The reason why these, rather than other names, are omitted, must be sou...
Read full commentary →And after they were brought to Babylon, Jechonias begat Salathiel; and Salathiel begat Zorobabel;
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KJV Study Commentary
The genealogy continues even through the exile, demonstrating that God's promises are not nullified by human failure or divine judgment. These obscure names during Israel's lowest point show that God was still sovereignly working toward the Messiah. Faith clings to God's promises even when circumstances seem to contradict them.
Ellicott’s Commentary for English Readers
(12) **Jechonias begat Salathiel.**—We come here into a cluster of genealogical difficulties. (1) The natural impression left by Jeremiah 22:30 is that Coniah (or Jechonias) died childless, or, at least, left no descendants who came to rule as Zerubbabel did; (2) In the genealogy given by St. Luke (Luke 3:27), Salathiel is named as the son of Neri; (3) In 1Chronicles 3:17-19, Salathiel is the son ...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**7-8. And Solomon begat Roboam; and Roboam begat Abia; and Abia begat Asa; 8. And Asa begat Josaphat; and Josaphat begat Joram; and Joram begat Ozias--**or Uzziah. Three kings are here omitted--Ahaziah, Joash, and Amaziah (1Ch 3:11, 12). Some omissions behooved to be made, to compress the whole into three fourteens (Mt 1:17). The reason why these, rather than other names, are omitted, must be sou...
Read full commentary →And Zorobabel begat Abiud; and Abiud begat Eliakim; and Eliakim begat Azor;
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KJV Study Commentary
These names represent the 'silent years' between the testaments when no prophetic word came to Israel. Yet God was still working, preserving the messianic line through obscure, faithful people. This demonstrates that God's significant work often happens in hiddenness, not in public acclaim.
And Azor begat Sadoc; and Sadoc begat Achim; and Achim begat Eliud;
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KJV Study Commentary
The genealogy's structure moves toward this climactic name—Jacob. Though not the final generation, Jacob represents the immediate father of Joseph, bringing us to the threshold of the Incarnation. The name Jacob (meaning 'supplanter') connects to the patriarch Jacob/Israel, showing continuity with God's covenant people.
And Eliud begat Eleazar; and Eleazar begat Matthan; and Matthan begat Jacob;
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KJV Study Commentary
This verse completes the genealogy with specific mathematical structure: fourteen generations from Abraham to David, fourteen from David to the exile, and fourteen from the exile to Christ. The number fourteen may relate to David's name in Hebrew numerology (DVD = 4+6+4=14). This structure demonstrates divine design in history, not random chance.
Jamieson-Fausset-Brown Bible Commentary
**11. And Josias begat Jechonias and his brethren--**Jeconiah was Josiah's grandson, being the son of Jehoiakim, Josiah's second son (1Ch 3:15); but Jehoiakim might well be sunk in such a catalogue, being a mere puppet in the hands of the king of Egypt (2Ch 36:4). The "brethren" of Jechonias here evidently mean his uncles--the chief of whom, Mattaniah or Zedekiah, who came to the throne (2Ki 24:17...
Read full commentary →And Jacob begat Joseph the husband of Mary, of whom was born Jesus, who is called Christ.
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KJV Study Commentary
The genealogy's structure breaks at this crucial point: Joseph is called 'the husband of Mary' rather than 'begat Jesus,' indicating the virgin birth. Jesus is born 'of' Mary, not Joseph, yet Joseph's lineage provides legal inheritance rights to David's throne. The title 'Christ' (Greek for 'Messiah') identifies Jesus as the Anointed One, God's promised King, Priest, and Prophet.
Jamieson-Fausset-Brown Bible Commentary
**12. And after they were brought to Babylon--**after the migration of Babylon.
**Jechonias begat Salathiel--**So 1Ch 3:17. Nor does this contradict Jr 22:30, "Thus saith the Lord, Write ye this man (Coniah, or Jeconiah) childless"; for what follows explains in what sense this was meant--"for no man of his seed shall prosper, sitting upon the throne of David." He was to have seed, but no reignin...
Read full commentary →So all the generations from Abraham to David are fourteen generations; and from David until the carrying away into Babylon are fourteen generations; and from the carrying away into Babylon unto Christ are fourteen generations.
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KJV Study Commentary
Matthew explicitly draws attention to the genealogy's three-fold structure, emphasizing God's sovereign design in salvation history. Each period represents a distinct phase of covenant administration, all culminating in Christ. This demonstrates that the Old Testament is not random history but purposeful preparation for the gospel.
Ellicott’s Commentary for English Readers
(17) The arrangement into three triads of fourteen generations each was obviously in the nature of a *memoria technica.* The periods embraced by the three groups were, it may be noted, of very unequal length; and the actual omission of names in one of them, makes it possible that the others may have been treated in the same way.
(1) From the birth of Abraham to the birth of David, taking the dates...
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**13-15. And Zorobabel begat Abiud, &c.--**None of these names are found in the Old Testament; but they were doubtless taken from the public or family registers, which the Jews carefully kept, and their accuracy was never challenged.
The Birth of Jesus
Now the birth of Jesus Christ was on this wise: When as his mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost.
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KJV Study Commentary
The phrase 'birth of Jesus Christ was on this wise' introduces the supernatural conception that distinguishes Christ from all other descendants in the genealogy. The discovery that Mary was 'with child of the Holy Ghost' before consummation demonstrates that Jesus' divine nature preceded His human nature, fulfilling Isaiah 7:14.
Ellicott’s Commentary for English Readers
(18) St. Matthew, for some reason or other, omits all mention of what St. Luke relates very fully, as to the events that preceded the birth of Jesus and brought about the birth at Bethlehem. Either he had not access to any document full and trustworthy, like that which St. Luke made use of, or, as every writer of history must fix a beginning more or less arbitrary, he found his starting-point in t...
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**13-15. And Zorobabel begat Abiud, &c.--**None of these names are found in the Old Testament; but they were doubtless taken from the public or family registers, which the Jews carefully kept, and their accuracy was never challenged.
Then Joseph her husband, being a just man, and not willing to make her a publick example, was minded to put her away privily.
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KJV Study Commentary
Joseph's righteousness is seen in his desire to protect Mary from public shame rather than making a spectacle of her perceived adultery. The phrase 'not willing to make her a public example' reveals covenant love (hesed) and mercy. His righteousness was not cold legalism but grace-filled obedience, foreshadowing the gospel principle that true righteousness flows from a transformed heart.
Ellicott’s Commentary for English Readers
(19) **Joseph her husband.**—The word was applied with strict accuracy from the moment of betrothal onwards.
**Being a just man. . . .**—The glimpse given us into the character of Joseph is one of singular tenderness and beauty. To him, conscious of being of the house of David, and cherishing Messianic hopes, what he heard would seem to come as blighting those hopes. He dared not, as a “righteous”...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**13-15. And Zorobabel begat Abiud, &c.--**None of these names are found in the Old Testament; but they were doubtless taken from the public or family registers, which the Jews carefully kept, and their accuracy was never challenged.
But while he thought on these things, behold, the angel of the Lord appeared unto him in a dream, saying, Joseph, thou son of David, fear not to take unto thee Mary thy wife: for that which is conceived in her is of the Holy Ghost. conceived: Gr. begotten
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KJV Study Commentary
Joseph is called 'son of David' to emphasize his royal lineage and legal right to pass this heritage to Jesus. The angel's command to 'fear not' addresses Joseph's righteous reluctance to proceed with the marriage. The phrase 'that which is conceived in her is of the Holy Ghost' definitively affirms both Jesus' divine origin and Mary's purity.
Ellicott’s Commentary for English Readers
(20) **While he thought on these things.**—The words imply a conflict, a perplexity; and the words of the angel came as the solution of his doubts.
**In a dream.**—From the Jewish point of view, dreams were the received channels of divine communications to the aged, open visions in the state of ecstasy to the young (Joel 2:28). This, at least, falls in with what has been inferred as to Joseph’s ag...
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**16. And Jacob begat Joseph, the husband of Mary, of whom was born Jesus--**From this it is clear that the genealogy here given is not that of Mary, but of Joseph; nor has this ever been questioned. And yet it is here studiously proclaimed that Joseph was not the natural, but only the legal father of our Lord. His birth of a virgin was known only to a few; but the acknowledged descent of his lega...
Read full commentary →And she shall bring forth a son, and thou shalt call his name JESUS: for he shall save his people from their sins. JESUS: that is, Saviour, Heb
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KJV Study Commentary
The name 'Jesus' (Hebrew: Yeshua) means 'Yahweh saves,' directly stating His mission. The phrase 'he shall save his people from their sins' defines salvation not as political deliverance but spiritual redemption. This is the first explicit statement in Matthew that the Messiah came to deal with sin—the root problem of humanity.
Ellicott’s Commentary for English Readers
(21) **Thou shalt call his name Jesus.**—There is nothing strange in this being to Joseph the first knowledge of the name, which St. Luke tells us (Luke 1:31) had been previously imparted to Mary. The customs of the Jews were, as we have seen, against any communications between the bride and bridegroom during the period of betrothal, and the facts of the case (including Mary’s visit to Elizabeth) ...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**17. So all the generations from Abraham to David are fourteen generations; and from David until the carrying away--**or migration.
**into Babylon are fourteen generations; and from the carrying away into Babylon--**the migration of Babylon.
**unto Christ are fourteen generations--**that is, the whole may be conveniently divided into three fourteens, each embracing one marked era, and each en...
Read full commentary →Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying,
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KJV Study Commentary
Matthew's formula 'that it might be fulfilled' appears repeatedly in his gospel, demonstrating that Jesus' life was the realization of Old Testament prophecy. This establishes Jesus as the true Messiah and proves that Scripture is divinely inspired. The fulfillment is not coincidental but the outworking of God's eternal decree, showing the unity of the Bible's testimony to Christ.
Ellicott’s Commentary for English Readers
(22) **All this was done.**—The Evangelist pauses in his narrative to introduce his own comment. He saw in what he relates that which answered to the apparent meaning of prophetic words. He could not possibly regard the agreement as a chance coincidence; and, as chance was excluded, there was no alternative but purpose. The prophecy and the event entered both of them into a divine plan.
Jamieson-Fausset-Brown Bible Commentary
Mt 1:18-25. Birth of Christ.
**18. Now the birth of Jesus Christ was on this wise--**or, "thus."
**When as his mother Mary was espoused--**rather, "betrothed."
**to Joseph, before they came together, she was found--**discovered to be.
**with child of the Holy Ghost--**It was, of course, the fact only that was discovered; the explanation of the fact here given is the Evangelist's own. That t...
Read full commentary →Behold, a virgin shall be with child , and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us. they: or, his name shall be called
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KJV Study Commentary
Matthew's quotation of Isaiah 7:14 emphasizes the virgin birth ('virgin' translates Hebrew 'almah' via the Septuagint's 'parthenos'). The name 'Emmanuel' (God with us) reveals Jesus' identity as divine—not merely a prophet or king, but God incarnate dwelling among His people. This is the theological foundation of the incarnation.
Ellicott’s Commentary for English Readers
(23) **Behold, a virgin shall be with child.**—It is not so easy for us, as it seemed to St. Matthew, to trace in Isaiah’s words the meaning which he assigns to them. As we find them in a literal translation from the Hebrew, the words of Isaiah 7:14 run thus:—“Behold, the maiden conceives and bears a son, and calls his name Immanuel.” If we read these words in connection with the facts recorded in...
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**19. Then Joseph her husband--**Compare Mt 1:20, "Mary, thy wife." Betrothal was, in Jewish law, valid marriage. In giving Mary up, therefore, Joseph had to take legal steps to effect the separation.
**being a just man, and not willing to make her a public example--**to expose her (see De 22:23, 24)
**was minded to put her away privily--**that is, privately by giving her the required writing ...
Read full commentary →Then Joseph being raised from sleep did as the angel of the Lord had bidden him, and took unto him his wife:
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KJV Study Commentary
Joseph's immediate obedience 'when he arose from sleep' demonstrates the faith that justifies. He believed the angel's message and acted accordingly, despite the social cost and personal humiliation he would face. This obedience required trusting God's word over appearances and public opinion, exemplifying the principle that true faith produces obedience (James 2:26).
Ellicott’s Commentary for English Readers
(24) **Took unto him his wife.**—These few words cover a great deal. They imply the formal ratification of the betrothal before witnesses; the benediction by a priest; the marriage-feast; the removal from the house that had hitherto been her home to that of Joseph. They imply also that what had seemed evidence of guilt among the neighbours of that home, brought with it to Joseph’s mind no ground f...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**20. But while he thought on these things--**Who would not feel for him after receiving such intelligence, and before receiving any light from above? As he brooded over the matter alone, in the stillness of the night, his domestic prospects darkened and his happiness blasted for life, his mind slowly making itself up to the painful step, yet planning how to do it in the way least offensive--at th...
Read full commentary →And knew her not till she had brought forth her firstborn son: and he called his name JESUS.
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KJV Study Commentary
The phrase 'knew her not till she had brought forth her firstborn' affirms both the virgin birth and implies normal marital relations afterward. The term 'firstborn' indicates Mary had other children (Matthew 13:55-56), contradicting perpetual virginity doctrines. This verse safeguards Christ's unique conception while affirming the goodness of marriage as designed by God.
Ellicott’s Commentary for English Readers
(25) **Till she had brought forth her first-born son.**—The word “firstborn” is not found in the best MSS. The questions which meet us here, unprofitable as they are, cannot be altogether passed over. What bearing have these words on the widespread belief of Christendom in the perpetual maidenhood of Mary? On what grounds does that belief itself rest?
Ellicott's Commentary for English Readers
Tex...
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**21. And she shall bring forth a son--**Observe, it is not said, "she shall bear thee a son," as was said to Zacharias of his wife Elizabeth (Lu 1:13).
**and thou--**as his legal father.
**shalt call his name JESUS--**from the Hebrew meaning "Jehovah the Saviour"; in Greek Jesus--to the awakened and anxious sinner sweetest and most fragrant of all names, expressing so melodiously and briefly ...
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