Matthew 1:12
Verse
Context
The Genealogy of Jesus
11and Josiah the father of Jeconiah and his brothers at the time of the exile to Babylon. 12After the exile to Babylon: Jeconiah was the father of Shealtiel, Shealtiel the father of Zerubbabel, 13Zerubbabel the father of Abiud, Abiud the father of Eliakim, and Eliakim the father of Azor.
Sermons
Bill McLeod
John Nelson DarbySummary
Commentary
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Jamieson-Fausset-Brown Bible Commentary
And after they were brought to Babylon--after the migration of Babylon. Jechonias begat Salathiel--So Ch1 3:17. Nor does this contradict Jer 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 reigning child. and Salathiel--or Shealtiel. begat Zorobabel--So Ezr 3:2; Neh 12:1; Hag 1:1. But it would appear from Ch1 3:19 that Zerubbabel was Salathiel's grandson, being the son of Pedaiah, whose name, for some reason unknown, is omitted.
John Gill Bible Commentary
And after they were brought to Babylon,.... Not Jechonias, but the father of Jechonias, and the Jews. Jechonias begat Salathiel. Not Jechonias mentioned in the former verse, but his son, called Jehoiachin, Kg2 24:6 and Coniah, Jer 22:24 both which are rendered Jechonias by the Septuagint in Ch2 36:8 and he is so called, Ch1 3:16. Abulpharagius (c) calls him Junachir, and says he is the same who in Matthew is called Juchonia; and he asserts him to be the father of Daniel the Prophet. But here a considerable difficulty arises, how he can be said to beget Salathiel, called Shealtiel, Hag 1:1 when he was pronounced "childless", Jer 22:30. To remove which, it may be observed, that the sentence pronounced may be considered with this tacit condition or proviso, if he repented not. Now the Jews have a tradition (d) that he did repent in prison, upon which the sentence was revoked; but there is no need to suppose this, though it is not an unreasonable supposition; for the sentence does not imply that he should have no children, but rather that he should, as will appear upon reading the whole; "thus saith the Lord, write ye this man childless, a man that shall not prosper in his days; for no man of his seed shall prosper, sitting on the throne of David, and ruling any more in Judah". Besides, the Hebrew word rendered "childless", comes from which signifies "to make naked" or "bare" and so denotes not only such as have no children, or are bereft of them, but such as are by any providence stripped of the blessings of life, and are left bare, destitute, and unhappy, as Jechonias and his posterity were: however, the Jews have no reason to find fault with our Evangelist, since Salathiel is expressly called Jechonias's son, Ch1 3:17 either he was his proper natural son, or, to use their way of speaking, "the son of the kingdom" (e), that is, his heir and successor in the kingdom, as some have thought; since it looks as if he was the son of Neri, Luk 3:27 though the chronicle of Jedidaeus of Alexandria (f), or Philo the Jew, says, that Jechonias was called Neri, because Ner, or the lamp of David, shined in him, which had been almost extinguished. And Salathiel begat Zorobabel. This account perfectly agrees with many passages in the Old Testament, where Zorobabel is called the son of Shealtiel or Salathiel, Ezr 3:2 Hag 1:1 which is sufficient to justify the Evangelist in this assertion. There is indeed a difficulty which as much presses the Jews as the Christians, and that is, that Zorobabel is reckoned as the son of Pedaiah, Ch1 3:19 for the solution of which a noted Jewish commentator (g) observes, that "in Haggai, Zachariah and Ezra, Zorobabel is called the son of Shealtiel, because he was his son's son; for Pedaiah was the son of Shealtiel, and Zorobabel the son of Pedaiah; and do not you observe (adds he) that in many places children's children are mentioned as children?'' No doubt there are many instances of this; but to me it seems that Pedaiah was not the son of Shealtiel, but his brother, Ch1 3:17. And I greatly suspect that Shealtiel had no children of his own, since none are mentioned; and that he adopted his brother Pedaiah's son Zorobabel, and made him his heir and successor in the government of Judah. However, it is certain, as a genealogical writer (h) among the Jews observes, that he was of the son's sons of Jechonias, king of Judah, from whom our Evangelist makes him to descend. (c) Hist. Dynast. p. 45. Vid. Hieron. Comment. in Dan. i. fol. 264. B. (d) Kimchi in 1 Chron. iii. 17. & in Jer. xxii. 30. (e) Ib. in 1 Chron. iii. 15. (f) Apud Vorst. Observ. in Ganz. Chronolog. p. 310. (g) Kimchi in 1 Chron. iii. 19. & in Hagg. i. 1. (h) Juchasin, fol. 13. i.
Tyndale Open Study Notes
1:12-16 Although the Old Testament is clearly the source for 1:1-11, Matthew is probably also dependent upon royal archives and oral traditions for 1:12-16. 1:12 Shealtiel: See 1 Chr 3:17-19; Ezra 3:2.
Matthew 1:12
The Genealogy of Jesus
11and Josiah the father of Jeconiah and his brothers at the time of the exile to Babylon. 12After the exile to Babylon: Jeconiah was the father of Shealtiel, Shealtiel the father of Zerubbabel, 13Zerubbabel the father of Abiud, Abiud the father of Eliakim, and Eliakim the father of Azor.
- Scripture
- Sermons
- Commentary
Christ Is All - in Scripture
By Bill McLeod1.6K46:28Fulness Of ChristPSA 2:10PSA 40:7PSA 41:9MAT 1:21MAT 28:19MRK 14:62COL 3:11TIT 3:7PHM 1:1In this sermon, the speaker begins by referencing Mark 16 and Luke 1 from the Bible. He highlights how Jesus reproached his disciples for their lack of belief in his resurrection and then commanded them to preach the gospel to the world. The speaker also mentions that some versions of the Bible omit miracles and end with Jesus' death on the cross, portraying him as a good man and advocate of peace. However, the speaker emphasizes that the Bible is truly all about Jesus and explores the significance of his ministry and his role as the Son of God.
Compared View of the First Three Gospels, Etc.
By John Nelson Darby0The GospelsChrist's MinistryMAT 1:1MAT 4:17MAT 5:1MAT 9:35MAT 11:28MAT 28:19MRK 1:14LUK 3:23LUK 4:18John Nelson Darby discusses the distinct characteristics and purposes of the first three Gospels, emphasizing that Mark presents a chronological account of Christ's service, while Matthew focuses on the presentation of Jesus as the Messiah and the implications of His rejection. He notes that Luke, while generally following Mark's order, includes moral teachings that are unique to his Gospel. Darby highlights the importance of understanding the genealogies and the context of Christ's ministry, particularly in relation to Israel's expectations and the establishment of the church. He concludes that the Gospels collectively reveal the nature of Christ's mission and the unfolding of God's plan for humanity.
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Jamieson-Fausset-Brown Bible Commentary
And after they were brought to Babylon--after the migration of Babylon. Jechonias begat Salathiel--So Ch1 3:17. Nor does this contradict Jer 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 reigning child. and Salathiel--or Shealtiel. begat Zorobabel--So Ezr 3:2; Neh 12:1; Hag 1:1. But it would appear from Ch1 3:19 that Zerubbabel was Salathiel's grandson, being the son of Pedaiah, whose name, for some reason unknown, is omitted.
John Gill Bible Commentary
And after they were brought to Babylon,.... Not Jechonias, but the father of Jechonias, and the Jews. Jechonias begat Salathiel. Not Jechonias mentioned in the former verse, but his son, called Jehoiachin, Kg2 24:6 and Coniah, Jer 22:24 both which are rendered Jechonias by the Septuagint in Ch2 36:8 and he is so called, Ch1 3:16. Abulpharagius (c) calls him Junachir, and says he is the same who in Matthew is called Juchonia; and he asserts him to be the father of Daniel the Prophet. But here a considerable difficulty arises, how he can be said to beget Salathiel, called Shealtiel, Hag 1:1 when he was pronounced "childless", Jer 22:30. To remove which, it may be observed, that the sentence pronounced may be considered with this tacit condition or proviso, if he repented not. Now the Jews have a tradition (d) that he did repent in prison, upon which the sentence was revoked; but there is no need to suppose this, though it is not an unreasonable supposition; for the sentence does not imply that he should have no children, but rather that he should, as will appear upon reading the whole; "thus saith the Lord, write ye this man childless, a man that shall not prosper in his days; for no man of his seed shall prosper, sitting on the throne of David, and ruling any more in Judah". Besides, the Hebrew word rendered "childless", comes from which signifies "to make naked" or "bare" and so denotes not only such as have no children, or are bereft of them, but such as are by any providence stripped of the blessings of life, and are left bare, destitute, and unhappy, as Jechonias and his posterity were: however, the Jews have no reason to find fault with our Evangelist, since Salathiel is expressly called Jechonias's son, Ch1 3:17 either he was his proper natural son, or, to use their way of speaking, "the son of the kingdom" (e), that is, his heir and successor in the kingdom, as some have thought; since it looks as if he was the son of Neri, Luk 3:27 though the chronicle of Jedidaeus of Alexandria (f), or Philo the Jew, says, that Jechonias was called Neri, because Ner, or the lamp of David, shined in him, which had been almost extinguished. And Salathiel begat Zorobabel. This account perfectly agrees with many passages in the Old Testament, where Zorobabel is called the son of Shealtiel or Salathiel, Ezr 3:2 Hag 1:1 which is sufficient to justify the Evangelist in this assertion. There is indeed a difficulty which as much presses the Jews as the Christians, and that is, that Zorobabel is reckoned as the son of Pedaiah, Ch1 3:19 for the solution of which a noted Jewish commentator (g) observes, that "in Haggai, Zachariah and Ezra, Zorobabel is called the son of Shealtiel, because he was his son's son; for Pedaiah was the son of Shealtiel, and Zorobabel the son of Pedaiah; and do not you observe (adds he) that in many places children's children are mentioned as children?'' No doubt there are many instances of this; but to me it seems that Pedaiah was not the son of Shealtiel, but his brother, Ch1 3:17. And I greatly suspect that Shealtiel had no children of his own, since none are mentioned; and that he adopted his brother Pedaiah's son Zorobabel, and made him his heir and successor in the government of Judah. However, it is certain, as a genealogical writer (h) among the Jews observes, that he was of the son's sons of Jechonias, king of Judah, from whom our Evangelist makes him to descend. (c) Hist. Dynast. p. 45. Vid. Hieron. Comment. in Dan. i. fol. 264. B. (d) Kimchi in 1 Chron. iii. 17. & in Jer. xxii. 30. (e) Ib. in 1 Chron. iii. 15. (f) Apud Vorst. Observ. in Ganz. Chronolog. p. 310. (g) Kimchi in 1 Chron. iii. 19. & in Hagg. i. 1. (h) Juchasin, fol. 13. i.
Tyndale Open Study Notes
1:12-16 Although the Old Testament is clearly the source for 1:1-11, Matthew is probably also dependent upon royal archives and oral traditions for 1:12-16. 1:12 Shealtiel: See 1 Chr 3:17-19; Ezra 3:2.