Matthew 1:11

Ἰωσίας ἐγεν. τὸν Ἰεχονίαν. There is an omission here also: Eliakim, son of Josiah and father of Jeconiah. It was noted and made a ground of reproach to Christians by Porphyry. Maldonatus, pressed by the difficulty, proposed to substitute for Jeconiah, Jehoiakim, the second of four sons ascribed to Josiah in the genealogist's source (1 Chronicles 3:14), whereby the expression τοὺς ἀδελφοὺς αὐτοῦ would retain its natural sense. But, while the two names are perhaps similar enough to be mistaken for each other, it is against the hypothesis as a solution of the difficulty that Jehoiakim did not share in the captivity (2 Kings 24:6), while the words of Matthew 1:11 seem to imply that the descendant of Josiah referred to was associated with his brethren in exile. The words ἐπὶ τῆς μετοικεσίας Βαβυλῶνος probably supply the key to the solution. Josiah brings us to the brink of the period of exile. With his name that doleful time comes into the mind of the genealogist. Who is to represent it in the line of succession? Not Jehoiakim, for though the deportation began in his reign he was not himself a captive. It must be Jeconiah (Jehoiakin), his son at the second remove, who was among the captives (2 Kings 24:15). His “brethren” are his uncles, sons of Josiah, his grandfather; brethren in blood, and brethren also as representatives of a calamitous time (vide Weiss-Meyer). There is a pathos in this second allusion to brotherhood. “Judah and his brethren,” partakers in the promise (also in the sojourn in Egypt); “Jeconiah and his brethren,” the generation of the promise eclipsed. Royalty in the dust, but not without hope. The omission of Eliakim (or Jehoiakim) serves the subordinate purpose of keeping the second division of the genealogy within the number fourteen. Μετοικεσίας : literally change of abode, deportation, “carrying away,” late Greek for μετοικία or μετοίκησις. Βαβυλῶνος : genitive, expressing the terminus ad quem (vide Winer, § 30, 2 a, and cf. Matthew 4:15, ὁδὸν θαλάσσης, Matthew 10:5, ὁδὸν ἐθνῶν). ἐπὶ τ. μ., “at the time of, during,” the time being of some length; the process of deportation went on for years. Cf. Mark 2:26, ἐπὶ Ἀβιάθαρ, under the high priesthood of Abiathar, and Mark 12:26 for a similar use of ἐπὶ in reference to place: ἐπὶ τοῦ βάτου at the place where the story of the bush occurs. Μετὰ τ. μ. in Matthew 1:12 means after not during, as some have supposed, misled by taking μετοικεσία as denoting the state of exile. Vide on this Fritzsche.