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There's none of all my sons above,
So much my image or my love;
Celestial powers thy subjects are,
Then what can earth to thee compare?

David, my servant, whom I chose

To guard my flock, to crush my foes, And rais'd him to the Jewish throne, Was but a shadow of my Son."

Now let the church rejoice and sing, Jesus her Saviour and her King, Angels his heavenly wonders show, And saints declare his works below.

§ II.

CHAP. I. 2-17.

WATTS.

boam; and Roboam begat Abia; and Abia begat Asa;

8 And Asa begat Josophat; and Josophat begat Joram; and Joram begat Ozias;

9 And Ozias begat Joatham; and Joatham begat Achaz; and Achaz begat Ezekias;

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10 And Ezekias begat Manasses; and Manasses begat Amon; and Amon begat Josias;

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11 And Josias begat Jechonias and his brethren, about the time they were carried

The Genealogy of Christ from Abraham away to Babylon:

to Joseph.

2 Abraham begat Isaac; and Isaac begat Jacob; and 'Jacob begat Judas and his brethren;

3 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 Sal

mon;

5 And Salmon begat Booz of Rachab; and Booz begat Obed of Ruth; and Obed begat Jes

se;

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13 And Zorobabel begat Abiud; and Abiud begat Eliakim; and Eliakim begat Azor;

14 And Azor begat Sadoc; and Sadoc begat Achim; and Achim begat Eliud ;

15 And Eliud begat Eleazar; and Eleazar begat Matthan; and Matthan begat Jacob;

16 And Jacob begat Joseph the husband of Mary, of whom was born Jesus, who is called Christ.

17 So all the generations from Abraham to David are fourteen generations; and from David until the carrying away

6 And Jesse begat David the king; and David the king begat Solomon of her that had been the wife of Urias; 7 And 'Solomon begat Ro- into Babylon are fourteen ge

nerations; and from the carrying away into Babylon unto Christ are fourteen generations.

d Gen. xxi. 2, 3. e Gen. xxv. 26. f Gen. xxix. 35.g Gen. xxxviii. 27. h Ruth iv. 18, &c. 1 Chr. ii. 5, 9, &c.-i 1 Sam. xvi. 1, & xvii. 12. k2 Sam. xii. 24.

immediate descendants of Joram, namely, Ahaziah, Joash, and Amaziah, are omitted; and the words "Joram begat Ozias," are equivalent to "Joram was the ancestor of Ozias,"

1 Chr. iii. 10, &c.-m 2 Kin. xx. 21. 1 Chr. iii. 13. just as the phrase son of David" is the same as descendant of David."

Some read-Josias begat Jakim, and Jakim begat Jechonias. n See 1 Chr. iii. 15, 16. 02 Kin. xxiv. 14, 15, 16, & xxv. 11. 2 Chr. xxxvi. 10, 20. Jer. xxvii. 20, & xxxix. 9, & lii. 11, 15, 28, 29, 30. Dan. i. 2.-p 1 Chr. iii. 17, 19. g Ezra iii. 2, & v. 2. Neh. xii. 1. Hag. i. 1.

Reader. In these verses I find little occasion for verbal explanation. Perhaps, however, your acquaintance with Old Testament history may suggest some inquiries respecting the individuals mentioned in this genealogy, and the order of their succession.

Theophilus. Is Ozias, in the eighth verse, the same as Uzziah, of whom we read in 2 Chron. xxvi. 2?

Reader. Yes; this is the same Uzziah, whose history stands upon record as a warning against a proud neglect, or violation, of divine institutions and appointments. He reigned well, for some time, and prospered; but afterwards, "when he was strong, his heart was lifted up to his destruction; for he transgressed against the Lord his God, and went into the temple of the Lord to burn incense upon the altar of incense." This was a bold and arrogant invasion of the priests' office; and Uzziah was smitten with leprosy as a punishment for his presumption.

Theophilus. But it is said that Joram begat Ozias; whereas the father of Ozias was Amaziah, and the father of Amaziah was Joash, and the father of Joash was Ahaziah, and it is he who was the son of Joram. Reader. True; the three more

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This manner of speaking was common among the Jews. Perhaps the omission existed in the genealogical table from which St. Matthew took his account; and the Evangelist saw no occasion to supply the deficiency; especially as it did not affect his argument, the line of succession being unbroken. It must also be borne in mind that Joram married wicked Athaliah, the daughter of Ahab, from whom the succeeding sovereigns descended; and, perhaps, the omission of three names in the genealogy is designed as a mark of disgrace "to the third and fourth generation," in token of the Lord's displeasure against Joram on account of his connection with an impious and idolatrous house, and because "he wrought that which was evil in the eyes of the Lord."

Theophilus. I find also a little difficulty in the eleventh verse, where it is said that Josias begat Jechonias and his brethren. If I remember rightly, Josias was the father of Jehoiakim; and Jehoiakim was the father of Jechonias. Besides this, we do not read of the brethren of Jechonias, but we do read of those of Jehoiakim, in the Old Testament. So that I should have expected to find," Josias begat Jehoiakim and his brethren, and Jehoiakim begat Jechonias."

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Reader. Exactly so; and if you refer to the margin of your Bible, you will discover an allusion to a reading found in many manuscripts, which some critics adopt as genuine, -"Josias begat Jakim (i.e. Jehoiakim), and Jakim begat Jechonias." Calmet accordingly would read the eleventh and twelfth verses thus, "Josias begat Jehoiakim and his brethren; and Jehoiakim begat Jechonias about the time of the first Babylonish captivity; and Jechonias begat Salathiel, after they were brought to Babylon." Others, receiving the reading adopted in our text, avoid the difficulty by supposing Jechonias, in the eleventh verse, to be only another form of the name Jehoiakim. Or again, allowing a certain latitude of expression not uncommon in such cases in Jewish writings, some would understand the eleventh verse thus, Josias begat, i.e. was the ancestor, namely, the grandfather, of Jechonias and his brethren, i.e. his relatives, namely, his uncles. In either way, the agreement of the genealogy with the history becomes easily apparent. Theophilus. We read, in the twelfth verse, that Jechonias begat Salathiel; whereas it is said concerning Jechonias, in Jeremiah xxii. 30, "write this man childless;" and St. Luke speaks of Salathiel as being the son of Neri.

Reader. The whole prophecy to

you refer is as follows, "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 upon the

throne of David, and ruling any more in Judah." Now some suppose that Salathiel, and others who are mentioned in 1 Chron. iii. 17, 18, were really the sons of Jechonias; and that the prophecy was fulfilled in the calamities which befel their house, and in its loss of the throne. None of the posterity of Jechonias sat upon the throne of David; but yet the regal line was continued from that prince, through his son Salathiel. Interpreters who take this view of the matter conjecture that Salathiel was adopted by Neri.-On the other hand, some suppose that Jechonias was the father of Salathiel only by adoption, the latter being really the son of Neri, who was the heir of Zedekiah, brother of Jehoiakim, and uncle of Jechonias.

Theophilus. My recollection of the history of Jehoiakim and Jechonias, and their lives, is rather indistinct. Perhaps this is owing to the similarity of the two names, and the confusion of events at that period.

Reader. It occurred to me that a little historical information on this point would be acceptable; and I have brought out of my library a volume of Doddridge's Expositor, in order to read to you the following note in which you will find a clear account of the succession of Jewish princes, and other circumstances, about the time of the captivity.

"On the death of Josiah, the people took Jehoahaz, otherwise called Shallum, though a younger brother, and made him king in his father's stead (2 Kings xxiii. 30, 31); but Pharaoh Necho, in three months'

time deposed him, and carried him captive to Egypt, according to the prediction of the prophet concerning him (Jer. xxii. 10-12, compared with 2 Kings xxiii. 33, 34), and having thus deposed him, he made Jehoiakim, the elder brother, who was formerly called Eliakim, king in his room. was soon subdued by the king of Babylon," Nebuchadnezzar, "who, after his conquest, suffered him for a while to continue on the throne; but, on his revolt to the king of Egypt again, he was slain by the Chaldeans (2 Kings xxiv. 1, 2), and thrown out unburied, as Josephus tells us, agreeably to what the prophet had foretold (Jer. xxii. 18, 19; xxxvi. 30)." I would here observe, that, at the period of this conquest in the reign of Jehoiakim, many of the Jews were led away captive to Babylon; and this may be regarded as the first captivity. "After Jehoiakim's death, his son Jehoiachin, by some called Jehoiakim the second, was put in his place; and this is he who is elsewhere called Jeconiah (1 Chron. iii. 16), and Coniah (Jer. xxii. 24). But, after a reign of three months, he was taken captive and imprisoned by Nebuchadnezzar (2 Kings xxiv. 8-16), according to the prophecy, Jer. xxii. 24-26, and after thirtyseven years released (2 Kings xxv. 27)." This captivity under Jehoiachin may be reckoned as the second. When Jeconiah was deposed and carried captive, "his uncle Zedekiah, the third son of Josiah, was raised to the throne; but, after a reign of eleven years, his eyes were put out,

But this Jehoiakim

and he was carried captive to Babylon, Jerusalem and the temple being destroyed (2 Kings xxiv. 17, 18; xxv. 7)." The last-mentioned was the third, and final, Babylonian captivity.

Theophilus. I hope I shall have a more distinct remembrance of these events, in future. I now understand the narrative very clearly.

Reader. Some persons have imagined a difficulty in verse 12, where none exists; regarding Zorobabel, who is there named, as the son of Pedaiah, mentioned in 1 Chron. iii. 19. But that Zorobabel was another person. The celebrated Zerubbabel was the son of Shealtiel or Salathiel, as here stated.-The whole pedigree here recorded is, doubtless, such as was found in the Jewish genealogical tables; and it does not appear that the Jews, although violently opposed to Christianity, ever charged the Evangelists with inaccuracy in this particular.

Many are the reflections which may arise when we consider the different characters and condition of the various individuals who are numbered among our Saviour's earthly ancestors. Some of those persons were illustrious saints, patterns of faith, obedience, and holy consistency of conduct; men whose lives demand our imitation, and whose example may animate our courage.-Others were sinners, who died, we fear, in a state of impenitence and unbelief; and from these men's history we may derive a solemn warning. While their names are included in the Saviour's genealogy, their souls, we

fear, are lost; and thus it is still very possible to hear the Saviour's name, and to profess an outward and formal relation to his church, without being indeed partakers of the blessings of his salvation.-Here we find also that royal penitent, David, the man after God's own heart, who fell into sin, but, having deeply repented of his offence, was mercifully forgiven. His history, in this instance, forms a most instructive comment on his own words, at the beginning of the 32nd Psalm, "Blessed is he whose transgression is forgiven, whose sin is covered. Blessed is the man unto whom the Lord imputeth not iniquity, and in whose spirit there is no guile."-All the males who are mentioned in the genealogy, were, of course, Jews; but, while we observe the names of some Gentile women inscribed in the list, we cannot but be reminded of the delightful truth that in Christ Jesus there is neither Jew nor Greek, and that nations who were once accounted strangers to the covenant of promise have been mercifully admitted to the citizenship of the saints.-Oh that each of our names may hereafter be found written in heaven, in the Lamb's book of life!

Theophilus. The pedigree before us is evidently that of Joseph, who was betrothed to Mary. But, since Joseph was not the father of Jesus, of what value is this genealogy in proving his descent from Abraham and David?

Reader. The Jews reckoned their genealogies only by the males; so that, in order to know to what tribe

any one belonged, they did not ask who was his mother, but who was his father. his father. And hence it was quite necessary for the satisfaction of the Jews, to prove that the reputed and legal father of our Lord was of the line of Abraham and David.-Besides this, you will remember that Mary was of the family of David, in another branch, as appears from the genealogy recorded by St. Luke. It is probable that Heli was really the father of Mary, and became the father of Joseph only by adoption, upon his espousal to his daughter.-Can you refer me to a passage of this Gospel which may suggest to us the way in which we may possess a more honourable and blessed relation to Jesus, than such as belonged to those who were merely his kindred according to the flesh? Read the passage, if you remember to which I allude. May the blessedness therein described be our own!

Theophilus. "While yet he talked to the people, behold, his mother and his brethren stood without, desiring to speak with him. Then one said unto him, Behold, thy mother and thy brethren stand without, desiring to speak with thee. But he answered and said unto him that told him, Who is my mother, and who are my brethren? And he stretched forth his hand toward his disciples, and said, Behold my mother and my brethren! For whoever shall do the will of my Father which is in heaven, the same is my brother, and sister, and mother." Matt. xii. 46-50.

Reader. What is the meaning of the term Christ, or The Christ, which,

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