1883 Haydock Douay Rheims Bible
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| Matthew 1:11 | *And Josias begot Jechonias and his brethren, about the time they were carried away to Babylon. 2 Paralipomenon 36:2. | Josias begot{ Ver. 11. See St. Epiphanius, haer. vi. pag. 21. Edit. Petav. epeide tines etc.|} Jechonias, etc. The genealogy of Christ, as it appears by the 17th verse, is divided by the evangelist into thrice fourteen generations, and so it is to contain 42 persons. The first class of fourteen begins with Abraham, and ends with David. The second class begins with Solomon, and ends with Jechonias. The third class is supposed to begin with Salathiel, and to end, says St. Jerome, with our Saviour Christ. But thus we shall only find in the third class thirteen generations, and in all only forty-one, instead of forty-two. Not to mention in these short notes other interpretations, the conjecture of St. Epiphanius seems to most probable, that we are to understand two Jechonias's, the father and the son, who had the same name. So that the true reading should be, Josias begot Jechonias and his brethren, and Jechonias begot Jechonias, and Jechonias begot Salathiel. Thus Jechonias named in the 12th verse is not the same, but the son of him that was named in the 11th verse; and from Jechonias the son, begins the third class, and so Christ himself will be the last or 14th person in that last series or class. There are several difficulties about reconciling this genealogy in St. Matthew with that in St. Luke, Matthew 3. But without insisting on all the particulars in these short notes, I hope it may suffice to take notice, that no one can reasonably doubt that both the evangelists copied out the genealogical tables, as they were then extant, and carefully preserved by the Jews, and especially by those families that were of the tribe of Juda, and of the family of David, of which the Messias was to be born. For if the evangelists had either falsified, or made any mistake as to these genealogies, the Jews undoubtedly would have objected this against their gospels, which they never did. (Witham) --- The difficulties here are: 1. Why does St. Matthew give the genealogy of Joseph and not of Mary? 2. How is it inferred that Jesus is descended from David and Solomon, because Joseph is the son of David? 3. How can Joseph have two men for his father, Jacob of the race of Solomon, and Heli of the race of Nathan? To the 1st it is generally answered, that it was not customary with the Jews to draw out the genealogies of women; to the 2nd, that Jesus being the son of Joseph, either by adoption, or simply as the son of Mary his wife, he entered by that circumstance into all the rights of the family of Joseph; moreover, Mary was of the same tribe and family of Joseph, and thus the heir of the branch of Solomon marrying with the heiress of the branch of Nathan, the rights of the two families united in Joseph and Mary, were transmitted through them to Jesus, their son and heir; to the 3rd, that Jacob was the father of Joseph according to nature, and Heli his father according to law; or that Joseph was the son of the latter by adoption, and of the former by nature. (Haydock) --- In the transmigration,{ [Ver. 11.] In transmigratione, epi tes metoikesias, i.e., circa tempus transmigrationis.|} transportation to Babylon; that is about the time the Jews were carried away captives to Babylon. For Josias died before their transportation. See 4 Kings xxiv. (Witham) --- Some think we are to read: Josias begot Joakim and his brethren; and Joakim begot Joachim, or Jechonias. Jechonias was son to Joakim, and grandson to Josias. The brothers of Jechonias are not known, but those of Joakim are known. (1 Paralipomenon 3:15, 16.) Besides this reading give the number 14. (Haydock) --- St. Jerome says that Jechonias, the son of Josias, is a different person from Jechonias who begot Salathiel, for the latter was son of the former; see 1 Paralipomenon iii., where it is said that Zorobabel was son of Phadaia; but Phadaia is the same as Salathiel. (Estius) --- Mat. Polus affirms that every one the least conversant in Jewish story, must know that several genealogies which appear to contradict each other, do not in reality. (Synop. Crit. 5:4, p. 12.) |