The ruling idea of the genealogy is clearly though unostentatiously shown by the employment of the names ‘Jesus Christ’ and ‘Christ,’ while throughout the rest of this Gospel the name used habitually is Jesus.  In verse 1 we have the full title proclaimed at the very beginning; then in verse 16, ‘Jesus who is called Christ’ repeats the proclamation at the end of the genealogy proper, while verse 17 again presents the three names with which it began as towering like mountain peaks, Abraham, David, and—­supreme above the other two, the dominant summit to which they led up, we have once more ‘Christ.’  Similarly the narrative that follows is of ‘the birth of Jesus Christ.’  That name is never used again in this Gospel, except in one case where the reading is doubtful; and as for the form ‘Jesus who is called Christ,’ by which He is designated in the genealogy itself, the only other instance of it is on the mocking lips of Pilate, while the uniform use of Jesus in the body of this Gospel is broken only by Peter in his great confession, and in, at most, four other instances.  Could the purpose to assert and establish, at the very outset, His Messianic, regal dignity, as the necessary pre-supposition to all that follows, be more clearly shown?  We must begin our study of His life and works with the knowledge that He, of whom these things are about to be told, is the King of Israel.

THE NATIVITY

’Now the birth of Jesus Christ was on this wise:  When as His mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost. 19.  Then Joseph her husband, being a just man, and not willing to make her a publick example, was minded to put her away privily. 20.  But while he thought on these things, behold, the angel of the Lord appeared unto him in a dream, saying, Joseph, thou son of David, fear not to take unto thee Mary thy wife:  for that which is conceived in her is of the Holy Ghost. 21.  And she shall bring forth a son, and thou shalt call His name JESUS:  for He shall save His people from their sins. 22.  Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying, 23.  Behold, a virgin shall be with child, and shall bring forth a son, and they shall call His name Emmanuel, which being interpreted is, God with us. 24.  Then Joseph being raised from sleep did as the angel of the Lord had bidden him, and took unto him his wife:  25.  And knew her not till she had brought forth her first-born son:  and he called His name JESUS.’—­MATT. 1.18-25.

Matthew’s account of the Nativity sets Joseph in the foreground.  His pain and hesitation, his consideration for Mary, the divine communication to him, and his obedience to it, embarrassing as his position must have been, take up larger space than the miracle of the birth itself.  Probably in all this we have an unconscious disclosure of the