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Mat 1:18. Τοῦ δὲ Χριστοῦ ἡ γέννησις οὓτως ἦν, The generation, however, of Christ was on this wise) By this most ancient reading[50] the text refers to Mat 1:17, and the advent of the Messiah, expected for so many generations, is declared and exhibited (exsertè demonstratur) to the reader. Thus, too, the words, ἐγεννήθη, (was generated), and γὲννησις, (generation), refer mutually to each other. The particle δὲ (however) subserves both references. In like manner, the name “JESUS” is repeated in ch. Mat 2:1, from ch. Mat 1:25. In later ages, most of the Greek copyists have added Ἰησοῦ[51] (the genitive case of ἸΗΣΟῦς, Jesus) before Χριστοῦ (the genitive case of ΧΡΙΣΤΌς, Christ), according to which reading, the expression would refer with less force to either the first or sixteenth verse indifferently. It was the CHRIST whom Mary had in her womb by the Holy Ghost, and whom Joseph, afterwards, by the command of the angel, called JESUS. Elegantly, and in accordance with the order of events, the name JESUS is reserved till Mat 1:21; Mat 1:25.-Cf. Gnomon on Luk 2:11. The word γέννησις (generation) includes (Mat 1:18-25) both the Conception (cf. γεννηθὲν, conceived, Mat 1:20) and the Nativity (cf. γεννηθέντος, having been born, Mat 2:1). For Mat 1:18 contains the introductory statement (propositionem)[52] of those matters which follow, to which, also, the οὕτως (thus, or on this wise) refers: and the conjunction γὰρ (for) commences the handling of the subject (tractationem), which corresponds with the introductory statement.-Cf. the use of γὰρ in Heb 2:8.[53] The particle οὕτως guards us from thinking, on account of the preceding genealogy, that Joseph was the natural father of Jesus.-μνηστευθείσης γὰρ τῆς μητρὸς Αὐτοῦ Μαρίας, For after His mother Mary had been betrothed) The LXX. render the Hebrew ארש (to betroth) by ΜΝΗΣΤΕΎΟΜΑΙ in Deu 20:7, etc.-ΠΡῚΝ Ἢ ΣΥΝΕΛΘΕῖΝ ΑὐΤΟῪς, before they came together) Joseph had not yet even brought Mary home (see Mat 1:20); but in these words, and the more firmly on that account, the commercium tori is specifically denied, in order to assert her pregnancy by the Holy Spirit. Nor does the expression, ΠΡῚΝ Ἤ (before), imply that they came together after our Lord’s birth.-εὑρέθη ἐν γαστρὶ ἔχουσα ἐκ Πνεύματος Ἁγίου, she was found with child of the Holy Ghost) There can be no doubt but that Mary disclosed to Joseph (perhaps when he proposed to consummate their marriage) the sacred pregnancy, which she had concealed from every one else.-ἘΚ, of) The expression ἐκ Πνεύματος Ἁγίου (of the Holy Spirit) occurs again at Mat 1:20. See, also, Joh 3:6.
[50] In Mat 1:18, we know how it was read in the second century from Irenæus, who (after having previously cited the words, “Christi autem generatio sic erat”) continues, “Ceterum potuerat dicere Matthæus, Jesu vero generatio sic erat; sed prævidens Spiritus Sanctus depravatores, et præmuniens contra fraudulentiam eorum, per Matthæum ait: Christi autem generatio sic erat.”-(C. H. lib. iii. 16, 2.) TREGELLES.-(I. B.)
[51] Such is the reading of E. M., viz., τοῦ δὲ Ἰησοῦ Χριστοῦ, κ.τ.λ.-(I. B.)
[52] Propositio and Tractatio are terms regularly used by Bengel in his Introductory Synopses in the technical and rhetorical sense.-ED.
[53] Lachmann omits γὰρ with BZabc Vulg. Iren. 204. Tischendorf, with less weight of authorities, retains it viz., of the oldest, Pd.-ED.
PZ and Rec. Text read Ἰησοῦ Χριστοῦ, which, therefore, Lachmann prefers. B, and Origen 3, 965d read Χριστοῦ Ἰησοῦ. But Iren. 191, 204, and a b c d Vulg. read only Χριστοῦ, which Tischendorf prefers.-ED.