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1:1–17 The Gospel of Matthew probably was written sometime between AD 65–80 by the Apostle Matthew, one of Jesus’ 12 disciples (Matt 9:9; 10:3).

The book begins with Jesus’ genealogy, identifying Him as a descendant of David and Abraham. These connections serve to establish Jesus’ identity as a Jew (son of Abraham) and His right to rule (son of David). Additionally, both titles evoke messianic expectations and recall God’s promises in His covenants with Abraham and David.

Matthew arranges his material in three groups of roughly 14 generations each. This may reflect the value of David’s name in Hebrew (14 according to gematria, the ancient practice of assigning numerical values to letters). Matthew traces Jesus’ lineage back to Abraham, though the genealogy is not exhaustive. It gives priority to the theme of the royal messiah rather than to strict chronology.

Introduction to Matthew

The Synoptic Gospels and Acts

How to Study the Bible

1:1 of the genealogy Family descent was very important to Matthew’s original audience, who hoped in the promises that God had made to specific ancestors. The book of Matthew shows how Jesus fulfills these promises.

Genealogy DJG

Gematria JPSGJT

Christ The Greek word used here, christos, can be rendered as “Christ,” “Messiah,” or “anointed one.” This term is used in the ot primarily to describe kings—although other figures, such as priests and prophets, are occasionally referred to as anointed. Matthew applies the term to Jesus and connects Him with David, thereby emphasizing Jesus’ kingly role.

Jews in the first century had varied and multifaceted expectations of the Messiah. Many longed for a political leader like King David who would free them from Roman oppression and restore national independence. Others anticipated a priestly figure who would legitimize the temple worship, which the Hasmonean rulers had taken over.

son of David The Jews expected the true Messiah to be from David’s line (2 Sam 7:11–16).

That later Jewish polemicists did not challenge this ancestral connection speaks to the credibility of the tradition (although there were many descendants of David in first-century Palestine). However, the implications of Jesus’ relation to David were vigorously contested. For Matthew, Jesus’ Davidic heritage is evidence of His messiahship, stemming from passages such as Jer 23:5 and Jer 33:15. By connecting Jesus with David, Matthew asserts that the Davidic covenant reaches its ultimate fulfillment in Jesus (see 2 Sam 7:16 and note).

Abraham The forefather of Israel. God had promised Abraham that he would be the source of blessing for all peoples (Gen 12:3; compare Acts 3:25; Gal 3:8). For Matthew, this promise ultimately is fulfilled in Jesus.

Like the reference to David, Abraham’s name would have brought to mind covenant promises and messianic expectations. In addition to identifying Jesus as the means of global blessing (see Gen 12:3 and note), the reference to Abraham evokes a messianic prophecy from ot pseudepigrapha. Testament of Levi 8:14b–15 says, “A king shall arise in Judah, and shall establish a new priesthood, after the fashion of the Gentiles to all the Gentiles. And His presence is beloved, as a prophet of the Most High, of the seed of Abraham our father.” As late as the second or third century bc (the supposed date of composition for Testament of Levi), the Messiah was associated with His Jewish forebear, Abraham. Such an understanding may have influenced Matthew’s presentation of Jesus.

1:3 Tamar A neglected widow who used deceit in order to get her rights (Gen 38:26).

Tamar EDB

Tamar AYBD

1:5 Rahab A prostitute who hid Israelite spies because she knew that Yahweh had given them the promised land (Josh 2:9). After the Israelites conquered Jericho, Rahab was protected because of the aid she gave the Israelite spies. Rahab was redeemed from both physical death and a sinful life.

Rahab EDB

Rahab AYBD

Ruth The great-grandmother of King David. See Ruth 4:17 and note.

Ruth

Ruth was a Moabite woman who chose to accompany her aging mother-in-law, Naomi, to Israel even though she would be a stranger there. Ruth’s devotion to Naomi resulted in her gaining a husband (Boaz) and son (Obed) and becoming an ancestress of King David (Ruth 4:21–22). Ruth’s place in Jesus’ genealogy hints at the universality of Jesus’ mission, as the law forbade Moabites from entering the Lord’s assembly (Deut 23:3).

1:6 the wife of Uriah Refers to Bathsheba—the woman David committed adultery with (see 2 Sam 11). After she became pregnant, David arranged for her husband’s death.

1:8 Joram became the father of Uzziah Matthew omits three intervening kings (Ahaziah, Joash, and Amaziah; 1 Chr 3:11–12), possibly in order to tidy up the structure of the genealogy (see note on Matt 1:1–17).

The Genealogy of Jesus Matthew (AYBC)

1:11 deportation to Babylon Occurred when Nebuchadnezzar took the southern tribe of Judah into captivity in Babylon (2 Kgs 25:8–11).

1:16 of Joseph, the husband of Mary Describes Jesus’ legal descent. The culture of this time considered adoption to be real sonship. Even though Jesus had no biological relation to Joseph, He continued Joseph’s familial line.

Women in Jesus’ Genealogy

Tamar

Rahab

Ruth

Uriah’s Wife (Bathsheba)

Mary

Gen 38

Josh 2; 6:22–25

Ruth 1–4

2 Sam 11

Matt 1–2; Luke 1–2

1:17 all the generations from Abraham to David Matthew may have omitted certain ancestors in order to highlight the important generations. He also might have used this structure to facilitate memorization: Three groups of 14 are easier to recall than a complete genealogical list.

1:18–25 The birth narrative in Matthew gives a different perspective from Luke’s (see Luke 1–2). Matthew cites several passages from the ot that show Jesus to be Israel’s long-awaited Messiah.

The Birth of Jesus Matthew (AYBC)

The Virgin Shall Conceive: The Vocabulary of Virginity

1:18 betrothed Refers to a permanent relationship nearly equivalent to marriage.

came together Refers to cohabitation or physical union.

she was found to be pregnant Suggests that Mary was in her second trimester—that is, her pregnancy was beginning to show.

1:19 not wanting to disgrace her The law demanded that an adulteress receive the death penalty (Deut 22:21). However, the Jewish community of this time often did not carry out the death penalty; instead, they punished adulteresses through public disgrace.

1:20 in a dream Angelic visitation and dreams are a common means of supernatural revelation in the sacred literature of this time.

These features are common in the birth narratives of Matthew and Luke (see Matt 2:12, 13, 19, 22; Luke 1:11, 26; 2:9, 13). In Matthew 27:19, Pilate’s wife urges him to not be involved in Jesus’ sentencing because of a dream she experienced the night before. Other visions or dreams, such as those in Daniel and Revelation, often were mediated through angels (see Dan 7:16; 8:15–17; Rev 17:7 and note).

1:21 you will call his name A father was responsible for naming his son at the time of his circumcision (eight days after birth). The angel’s words implicitly command that Joseph accept his role as father of the child. In antiquity, names were often thought to be emblematic of the character or calling of the individual.

Jesus From the Hebrew name yeshua', which means “Yahweh saves.”

he will save his people from their sins Announces more than a royal or political Messiah. Jesus saves, even from sin (compare Isa 53:12).

This declaration—which reflects the meaning of Jesus’ name—is programmatic for Matthew’s Gospel. The remainder of the narrative justifies this statement, culminating in the sacrificial death of Jesus on the cross. The salvation of which the angel spoke differed vastly from Jewish expectations of the Messiah; Jesus brought forgiveness of sins, not expulsion of the occupying Roman army or political-religious restoration.

1:22–23 The angel’s message ends in Matt 1:21, making vv. 22–23 an editorial aside.

1:22 would be fulfilled Matthew often interprets events in Jesus’ life in terms of prophecies from the ot; this is the first instance of this type of interpretation.

Jesus’ Fulfillment of Old Testament Prophecy Table

1:23 virgin The Greek word used here, parthenos, reflects the Septuagint (ancient Greek translation of the ot) version of Isa 7:14, which Matthew drew from when quoting the Hebrew Bible (or ot). Matthew appropriates this prophecy and applies it to the virgin birth of Jesus.

In the Septuagint version of Isa 7:14, the Greek word parthenos is used to translate the Hebrew word almah. The other six occurrences of almah in the ot refer to young women of marriageable age with no direct indication of whether they are virgins or not (Gen 24:43; Exod 2:8; Psa 68:25; Prov 30:19; Song 1:3; 6:8); in contrast, parthenos normally indicates a virgin, though not exclusively (in the Septuagint version of Gen 34:3 parthenos is used to describe Dinah following intercourse). However, women of marriageable age in ancient patriarchal culture like Matthew’s were expected to be virgins.

While the Hebrew word used most often to indicate a virgin is bethulah (Lev 21:3; Judg 21:12; Deut 22:23, 28; Exod 22:16), almah is used as a synonym for bethulah (Gen 24:16, 43; compare Gen 24:14). In addition, Song 6:8 lists queens, concubines, and alamoth (the plural form of almah)—this last group, the alamoth, seems to be a group of women who do not have a sexual relationship with the king. This same distinction between the queen, concubines, and virgins occurs in the book of Esther (Esth 2:3, 8, 14), but in Esther, the virgins are described as na’arah bethulah (“young virgins”). This parallel suggests Song 6:8 is using the same language as the book of Esther but using alamoth in place of na’arah bethulah—indicating that both terms can describe virgins. These connections explain Matthew’s use of Isa 7:14 to reference the virgin birth (see Isa 7:14 and note).

Betulah HAL

Almah HAL

The Virgin Shall Conceive: The Vocabulary of Virginity

call his name Emmanuel Matthew presents Jesus as the fulfillment of Isa 7:14, which says that the child’s name will be Immanuel (meaning “God with us”; compare Matt 28:20). While in the original context of Isaiah, this is a prophecy about a child born during the reign of King Ahaz of Judah (ca. 735–715 bc; Isa 7:16; compare Isa 8:8, 10), Matthew sees this prophecy as finding its ultimate fulfillment in Jesus.

The book of Isaiah as a whole connects Immanuel with the Messiah figure from David’s line (Isa 11:10) and by extension the Suffering Servant (Isa 52:13–53:12). Like the Messiah in Isaiah’s portrayal over 500 years earlier, Jesus comes from David’s line as God’s anointed one and then suffers and dies on behalf of humanity—to save people from their sins. He is also prophesied as being resurrected (Isa 53:10). See note on Isa 7:14; note on Isa 11:10; note on Isa 53:2; and note on Isa 53:10.

1:25 did not have sexual relations with her Matthew does not record any command for Joseph to refrain from marital relations with Mary, although abstinence was the rule of the time during the betrothal period. Matthew is careful to indicate that no human father had any role in Jesus’ conception.

gave birth to a son The date of Jesus’ birth is approximately 5 bc, based on aligning it with the reign of Herod the Great (compare note on Matt 2:1).

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