Teks -- Matthew 1:6 (NET)

1:6 and Jesse the father of David the king. David was the father of Solomon (by the wife of Uriah),

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Vincent: Mat 1:6 - David the king

David the king ( τὸν Δαυεὶδ τὸν βασιλέα , " the David, the king" )

Both words are thus emphasized: the David from whom Christ, if he were the Messiah, must have descended; the king with whom the Messiah's genealogy entered upon the kingly dignity. In this genealogy, where the generations are divided symmetrically into three sets of fourteen, the evangelist seems to connect the last of each set with a critical epoch in the history of Israel: the first reaching from the origin of the race to the commencement of the monarchy (" David the king " ) ; the second, from the commencement of the monarchy to the captivity in Babylon; the third and last, from the captivity to the coming of " the Christ." The same emphatic or demonstrative use of the article occurs with the name of Joseph (Mat 1:16), marking his peculiar relation to Jesus as the husband of Mary: the Joseph, the husband of Mary.

Wesley: Mat 1:6 - David the king

Particularly mentioned under this character, because his throne is given to the Messiah.

JFB: Mat 1:3-6 - 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 Gentiles by birth--Rachab and Ruth; and three of them with a blot at their names in the Old Testament--Thamar, Rachab, and Bath-sheba. This feature in the present genealogy--herein differing from that given by Luke--comes well from him who styles himself in his list of the Twelve, what none of the other lists do, "Matthew the publican"; as if thereby to hold forth, at the very outset, the unsearchable riches of that grace which could not only fetch in "them that are afar off," but teach down even to "publicans and harlots," and raise them to "sit with the princes of his people." David is here twice emphatically styled "David the king," as not only the first of that royal line from which Messiah was to descend, but the one king of all that line from which the throne that Messiah was to occupy took its name--"the throne of David." The angel Gabriel, in announcing Him to His virgin-mother, calls it "the throne of David His father," sinking all the intermediate kings of that line, as having no importance save as links to connect the first and the last king of Israel as father and son. It will be observed that Rachab is here represented as the great-grandmother of David (see Rth 4:20-22; 1Ch 2:11-15) --a thing not beyond possibility indeed, but extremely improbable, there being about four centuries between them. There can hardly be a doubt that one or two intermediate links are omitted.

Calvin: Mat 1:6 - Begat David the King

6.Begat David the King In this genealogy, the designation of King is bestowed on David alone, because in his person God exhibited a type of the future leader of his people, the Messiah. The kingly office had been formerly held by Saul; but, as he reached it through tumult and the ungodly wishes of the people, the lawful possession of the office is supposed to have commenced with David, more especially in reference to the covenant of God, who promised that “his throne should be established for ever,” (2Sa 7:16.) When the people shook off the yoke of God, and unhappily and wickedly asked a king, saying, “Give us a king to judge us,” (1Sa 8:5,) Saul was granted for short time. But his kingdom was shortly afterwards established by God, as a pledge of true prosperity, in the hand of David. Let this expression, David the King, be understood by us as pointing out the prosperous condition of the people, which the Lord had appointed.

Meanwhile, the Evangelist adds a human disgrace, which might almost bring a stain on the glory of this divine blessing. David the King begat Solomon by her that had been the wife of Uriah; by Bathsheba, whom he wickedly tore from her husband, and for the sake of enjoying whom, he basely surrendered an innocent man to be murdered by the swords of the enemy, (2Sa 11:15.) This taint, at the commencement of the kingdom, ought to have taught the Jews not to glory in the flesh. It was the design of God to show that, in establishing this kingdom, nothing depended on human merits.

Comparing the inspired history with the succession described by Matthew, it is evident that he has omitted three kings. ⁹² Those who say that he did so through forgetfulness, cannot be listened to for a moment. Nor is it probable that they were thrown out, because they were unworthy to occupy a place in the genealogy of Christ; for the same reason would equally apply to many others, who are indiscriminately brought forward by Matthew, along with pious and holy persons. A more correct account is, that he resolved to confine the list of each class to fourteen kings, and gave himself little concern in making the selection, because he had an adequate succession of the genealogy to place before the eyes of his readers, down to the close of the kingdom. As to there being only thirteen in the list, it probably arose from the blunders and carelessness of transcribers. Epiphanius, in his First Book against Heresies, assigns this reason, that the name of Jeconiah had been twice put down, and unlearned ⁹³ persons ventured to strike out the repetition of it as superfluous; which, he tells us, ought not to have been done, because Jehoiakim, the father of king Jehoiakim, had the name Jeconiah, in common with his son, (1Ch 3:17; 2Kg 24:15; Jer 27:20.) Robert Stephens quotes a Greek manuscript, in which the name of Jehoiakim is introduced. ⁹⁴

TSK: Mat 1:6 - Jesse // Solomon // her // Urias

Jesse : Rth 4:22; 1Sa 16:1, 1Sa 16:11-13, 1Sa 17:12, 1Sa 17:58, 1Sa 20:30,1Sa 20:31, 1Sa 22:8; 2Sa 23:1; 1Ch 2:15; Psa 72:20; Isa 11:1; Act 13:22, Act 13:23

Solomon : 2Sa 12:24, 2Sa 12:25; 1Ch 3:5, 1Ch 14:4, 1Ch 28:5

her : 2Sa 11:3, 2Sa 11:26, 2Sa 11:27; 1Ki 1:11-17, 1Ki 1:28-31, 1Ki 15:5; Rom 8:3

Urias : 2Sa 23:39; 1Ch 11:41, Uriah

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Mat 1:5-6 - Salmon // Boaz // David the king

Ver. 5,6. This agreeth with Rth 4:22 1Sa 16:1,13 . Here now ariseth the first difficulty we meet with in this genealogy, and it rather an appearance of a difficulty than a real one.

Salmon being the son of Aminadab, who was the prince of the children of Judah in Moses’ s time, Salmon cannot be imagined to have lived later than in the times of Joshua.

Boaz seemeth to have lived in Eli’ s time, which (if chronologers count right) was three hundred years after: here are but four men named to take up these years, Salmon, Booz, Obed, Jesse.

Answer. The world according to chronologers, wanted but five of two thousand five hundred years old, when the Israelites (under the conduct of Joshua) entered into Canaan: we will suppose Salmon to have then been a young man. Eli is by them said to have lived about the two thousand eight hundred and tenth. So that the distance is three hundred and fifteen years. David is said to have been born in the two thousand eight hundred and sixtieth. So as from Salmon to David are three hundred and sixty-five years. Admit Salmon, Boaz, Obed, and Jesse to have each of them lived a hundred years, or upward, in admitting this, if we consider the age and vigour of persons in that age of the world. Moses (though a man spent with travels and battles) lived one hundred and twenty years, Deu 34:7 . Caleb at eighty-five years was strong and as fit for war as ever, Jos 4:11,12 . If we allow these four men the life of Moses they might live four hundred and eighty years, which might allow to each of them fifteen or sixteen years apiece for the concurrency of their lives with their parents, yet three hundred and sixty-five years might be well allowed for all their time: nor is it unreasonable for us to suppose, that God might allow those whom he intended thus to dignify a something longer life than the ordinary sort of men lived in that age of the world. So as the thing being neither naturally impossible (for in our age we see particular persons live upward of a hundred years) nor morally improbable, and directly affirmed in three or four texts, they must have a great mind to quarrel with a Divine revelation who question the truth of it upon such a pretence; especially considering that the lives of men in our declining and debauched age of the world, are no measures by which we can guess at the lives of extraordinary persons who lived near three thousand years ago.

David the king : possibly that term is added to distinguish the David here intended from others of the same name; or because he was the first king of the tribe of Judah, to whom the sceptre of Israel was promised, Gen 49:10 ; or the first king not given to the Israelites in wrath, as Saul was upon their murmuring against Samuel: or to show that Christ descended from that family, to whom the promise of the Messias was made, Jer 23:5 , and a kingdom established for ever, Psa 89:36,37 . Thus our evangelist hath given us the names in his first period of fourteen generations: Abraham, Isaac, Jacob, Judas, Phares, Esrom, Aram, Aminadab, Naasson, Salmon, Boaz, Obed, Jesse, David.

Solomon was not the eldest child of David by Bathsheba; that died, 2Sa 12:22,23 . He was born after David had taken Bathsheba (who had been the wife of Uriah) for his wife, 2Sa 12:25 , compared with 2Sa 11:27 .

Ver. 5,6. This agreeth with Rth 4:22 1Sa 16:1,13 . Here now ariseth the first difficulty we meet with in this genealogy, and it rather an appearance of a difficulty than a real one.

Haydock: Mat 1:6

Extract from St. John Chrysostom's first Homil. upon the first chapter of St. Matthew: "How, you say, does it appear that Christ descended from David? For if he be born not of man, but of a virgin, concerning whose genealogy nothing is said, how shall we know that he is of the family of David? We have here two difficulties to explain. Why is the genealogy of the Virgin passed over in silence, and why is Joseph's mentioned, as Christ did not descend from him? ... How shall we know that the Virgin is descended from David? Hear the words of the Almighty addressed to the archangel Gabriel: 'Go to a virgin espoused to a man, whose name is Joseph, of the house and family of David.' What could you wish plainer that this, when you hear that the Virgin is of the family of David? Hence it also appears that Joseph was of the same house, for there was a law which commanded them not to marry any one but of the same tribe. ... But whether these words, of the house and family of David , be applied to the Virgin or to Joseph, the argument is equally strong. For if he was of the family of David, he did not take a wife but out of the same tribe, from which he had descended. Perhaps you will say he transgressed this law. But the evangelist has prevented such a suspicion, by testifying beforehand that Joseph was a just man. Beware how you attach crime to him, whose virtue is thus publicly acknowledged. ... It was not the custom among the Hebrews to keep the genealogies of women. The evangelist conformed to this custom, that he might not at the very beginning of the gospel offend by transgressing ancient rites, and introducing novelty."

Gill: Mat 1:6 - And Jesse begat David the king // And David the king begat Solomon of her that had been the wife of Urias

And Jesse begat David the king,.... The descent of the Messiah runs in the line of David, the youngest of Jesse's sons, who was despised by his brethren, and overlooked and neglected by his father; but God chose him, and anointed him to be king, and set him on the throne of Israel; hence he is called "David the king"; as also because he was the first king that was of the tribe of Judah, and in the genealogy of Christ, and was an eminent type of the king Messiah, who is sometimes called by the same name, Eze 34:24 and who was to be his son, as Jesus is, and also right heir to his throne and kingdom.

And David the king begat Solomon of her that had been the wife of Urias; which was Bathsheba, though not named; either because she was well known, or because of the sin she had been guilty of, which would easily be revived by mentioning her name: our translators have rightly supplied, "that had been", and not as the Vulgate Latin, which supplies it, "that was the wife of Urias", for Solomon was begotten of her, not while she was the wife of Uriah, but when she was the wife of David.