Chapter 1. Part I: Introducing the Messiah (1:1-4:11)

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1 Chapter 1 Part I: Introducing the Messiah (1:1-4:11) A. The Book of Origin of the Messiah (1:1-17) (Luke 3:23-38; Ruth 4:18-22; I Chronicles 1:34, 2:1-15, 3:10-17) Why is there a Genealogy for Jesus? 1:1-17 To Establish the Decent of Jesus from Abraham He is a true Israelite 1:1-6a To Establish the Decent of Jesus from David He is a true Son of the King 1:6b- 17 The prominent repetition of the title Messiah (or in many English versions Christ ) in 1:1, 16, 17, 18; 2:4, together with the other related titles which recur in these opening paragraphs of the gospel ( Son of David, 1:1, 20; King of the Jews, 2:2), make it clear that Matthew is aiming to present an account not just of a historical figure Jesus of Nazareth, but of the long-awaited deliverer of God s people Israel. 1 Matthew 1:1 The book of the genealogy of Jesus Christ, the son of David, the son of Abraham. Matthew begins his Gospel with a genealogy of Jesus which locates him firmly within, but at the climax of, the history of God s dealings with his people. 2 book βίβλος relatively short statements in written form written statement, certificate, notice, record. 3 In the NT, a roll, volume, scroll, i.e., a book. 4 Paper made from Egyptian papyrus 5. 1 France, R. T. (2007). The Gospel of Matthew (p. 25). Grand Rapids, MI: Wm. B. Eerdmans Publication Co. 2 Nolland, J. (2005). The Gospel of Matthew: A commentary on the Greek text. New International Greek Testament Commentary (70). Grand Rapids, MI; Carlisle: W.B. Eerdmans; Paternoster Press. 3 Louw, J. P., & Nida, E. A. (1996). Greek-English lexicon of the New Testament: based on semantic domains (electronic ed. of the 2nd edition., Vol. 1, p. 392). New York: United Bible Societies. 4 Zodhiates, S. (2000). The complete word study dictionary: New Testament. Chattanooga, TN: AMG Publishers. 5 From the papyrus plant early Egyptians made the tough and inexpensive paper that became the common writing material of the ancient world. The white cellular pitch of the long, triangular papyrus stalk was stripped of its bark

2 genealogy γένεσις The basic meaning is birth or genesis (Mt. 1:18; Lk. 1:14). Derivative meanings are what has come into being as distinct from the Creator. 6 an account of the origin and life of someone history. 7 Generations. The first two words of Matthew, biblos geneseōs, may be translated record of the genealogy, record of the origins, or record of the history. 8 It could also be translated: book of genesis. The first phrase, a record of the genealogy (biblos geneseōs), would more literally be translated a book of the genesis (or origin). 9 it is obvious that by this beginning Matthew wishes to call attention to the momentous, even sacred, character of the genealogy and therefore also of the narrative to follow. Even as the story of creation began with the use of this formula in referring to the generations of the heavens and the earth or the book of the generations of Adam, so now we are at the fulfillment of God s plan in matters of corresponding importance. 10 these opening words suggest that a new creation is now taking place. 11 Matthew s Jewish readers would have been struck by the word genesis and would have noted that it suggested a new creation. This word γένεσις (genesis) is used in the Septuagint (LXX), the Greek translation of the Old Testament: These are the generations of the heavens and the earth when they were created, in the day that the LORD God made the earth and the heavens. (Genesis 2:4, ESV) This is the book of the generations of Adam. When God created man, he made him in the likeness of God. (Genesis 5:1, ESV) In the Book of the Generations of Adam, the first man (Gen. 5), the brief history of each individual closes thus: and he died. But the history of the Second Man, the Lord from heaven, does not read in that way. Here we have, in the new book which God or rind and sliced into thin strips. Two layers of these strips were laid at right angles to each other on a hard surface, forced together by pounding, dried, and smoothed with pumice. The sheets thus formed were pasted together to form a roll of any length desired. Sparks, I. A., & Goodspeed, E. J. ( ). Papyrus. In (G. W. Bromiley, Ed.)The International Standard Bible Encyclopedia, Revised. Wm. B. Eerdmans. 6 Kittel, G., Bromiley, G. W., & Friedrich, G. (Eds.). (1964 ). Theological dictionary of the New Testament. Grand Rapids, MI: Eerdmans. 7 Louw, J. P., & Nida, E. A. (1996). Greek-English lexicon of the New Testament: based on semantic domains. New York: United Bible Societies. 8 Carson, D. A. (1984). Matthew. In F. E. Gaebelein (Ed.), The Expositor s Bible Commentary: Matthew, Mark, Luke (Vol. 8, p. 61). Grand Rapids, MI: Zondervan Publishing House. 9 Blomberg, C. (1992). Matthew (Vol. 22, p. 52). Nashville: Broadman & Holman Publishers. 10 Hagner, D. A. (1998). Matthew 1 13 (Vol. 33A, p. 9). Dallas: Word, Incorporated. 11 France, R. T. (2007). The Gospel of Matthew (p. 28). Grand Rapids, MI: Wm. B. Eerdmans Publication Co.

3 now opens, the history not of one who lived and died, but of One Who died and lived. 12 It appears that Matthew s use of the word genesis is an allusion to the new creation of a new race by Jesus Christ that he is about to unpack in great detail in the chapters ahead. It is certainly theologically sound, Adam s race is fallen in sin, Jesus race is redeemed by his coming, life, death and resurrection. Jesus Ἰησοῦς Jesus is a Grecized form of the Hebrew Joshua, recalling the successor of Moses and liberator of God s people. 13 As the Greek form of the OT name Joshua it was among the commonest Jewish names in the first century. 14 It means Jehovah saves or savior. Because the name Jesus was so common it was natural to distinguish the person with something like of Nazareth. But Matthew instead uses Messiah or Christ. Christ Χριστός Christ is roughly the Greek equivalent to Messiah or Anointed. 15 Matthew is not using Messiah (Christ) here as a last name for Jesus, as is common in the Church today. In fact, he is consciously identifying Jesus as the coming of the promised One from God. The colorless translation Jesus Christ here and in v. 18 in many English versions does not do justice to the excitement in Matthew s introduction of Jesus under the powerfully evocative title Messiah, the long-awaited deliverer of God s people, in whom their history has now come to its climax. 16 Jesus Christ You might note that Matthew does not say Jesus the Christ but Jesus Christ, both here and in verse 18. As for the direct article the, the grammars do not speak with certainty on this point but, in general, the use of the article addresses either quantity or quality. The presence of the article addresses quantity, the absence of the article address quality. If the article were used here, Matthew would be saying that Jesus is not simply one of several pretenders, quantitatively a Christ, one of many Christs, but he is in fact numerically the one and only Christ. 12 Mauro, P. (1918). After This or The Church, The Kingdom, and The Glory (p. 15). New York; Chicago; London; Edinburgh: Fleming H. Revell Company. 13 Beale, G. K., & Carson, D. A. (2007). Commentary on the New Testament use of the Old Testament (3). Grand Rapids, MI; Nottingham, UK: Baker Academic; Apollos. 14 France, R. T. (2007). The Gospel of Matthew (p. 34). Grand Rapids, MI: Wm. B. Eerdmans Publication Co. 15 Carson, D. A. (1984). Matthew. In F. E. Gaebelein (Ed.), The Expositor s Bible Commentary: Matthew, Mark, Luke (Vol. 8, p. 61). Grand Rapids, MI: Zondervan Publishing House. 16 France, R. T. (2007). The Gospel of Matthew (pp ). Grand Rapids, MI: Wm. B. Eerdmans Publication Co.

4 On the other hand not using the article, as is done in this verse, brings to the forefront the qualitative element in the sentence, Jesus is by his nature Christ. Jesus and Christ are one and the same thing. John 1:1 has the same issue. In the beginning was the Word, and the Word was with God, and the Word was God. (John 1:1, ESV) The phrase the Word was God (no article) is stating that Word and God are qualitatively one thing. The Word is not quantitatively one of several gods, a god, he is in fact qualitatively simply God. the son of David As a descendant of David, Jesus comes as an Israelite king. 17 descent. Jesus was or royal Son of David will recur several times in the gospel as a title indicating Jesus messianic role (9:27; 12:23; 15:22; 20:30 31; 21:9, 15; 22:41 45). 18 Isaiah speaks of David in his prophecy of the coming one saying: For to us a child is born, to us a son is given; and the government shall be upon his shoulder, and his name shall be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace. Of the increase of his government and of peace there will be no end, on the throne of David and over his kingdom, to establish it and to uphold it with justice and with righteousness from this time forth and forevermore. The zeal of the LORD of hosts will do this. (Isaiah 9:6 7, ESV) Jeremiah speaks of the Branch of David and Matthew is associating these prophecies with Jesus. Behold, the days are coming, declares the LORD, when I will raise up for David a righteous Branch, and he shall reign as king and deal wisely, and shall execute justice and righteousness in the land. (Jeremiah 23:5, ESV) In those days and at that time I will cause a righteous Branch to spring up for David, and he shall execute justice and righteousness in the land. (Jeremiah 33:15, ESV) the son of Abraham as a descendant of Abraham, he will bless all the nations of the earth Beale, G. K., & Carson, D. A. (2007). Commentary on the New Testament use of the Old Testament (3). Grand Rapids, MI; Nottingham, UK: Baker Academic; Apollos. 18 France, R. T. (2007). The Gospel of Matthew (p. 35). Grand Rapids, MI: Wm. B. Eerdmans Publication Co.

5 and in your offspring shall all the nations of the earth be blessed, because you have obeyed my voice. (Genesis 22:18, ESV) Genesis 22:18 had promised that through Abraham s offspring all nations would be blessed; so with this allusion to Abraham, Matthew is preparing his readers for the final words of this offspring from Abraham the commission to make disciples of all nations (Mt 28:19,. 20 While Abraham marks the emergence of Israel and David stands at the royal pinnacle of its history, it is Jesus who is the completion of Israel s national heritage and hopes. The promise of a great nation and the promise of an eternal kingship find their fulfillment in Jesus. 21 In combining David and Abraham Matthew is drawing attention to two strands in Jesus Hebrew ancestry and implying that he fulfilled all that would be expected in a Messiah with such connections. 22 So, in speaking of Jesus as son of David and son of Abraham, Matthew is making the point right from his opening words that this Jesus is both royal King and the one who will bless all nations in Abraham. These in effect are Jesus credentials. Matthew s chief aims in including the genealogy are hinted at in the first verse viz., to show that Jesus Messiah is truly in the kingly line of David, heir to the messianic promises, the one who brings divine blessings to all nations. 23 The three names in the opening verse, Christ, Abraham, and David, reappear in 1:16 17 and form an inclusio 24 for this first part that traces Jesus royal lineage from Abraham to Joseph. 25 So all the generations from Abraham to David were fourteen generations, and from David to the deportation to Babylon fourteen generations, and from the deportation to Babylon to the Christ fourteen generations. (Matthew 1:17, ESV) 19 Beale, G. K., & Carson, D. A. (2007). Commentary on the New Testament use of the Old Testament (3). Grand Rapids, MI; Nottingham, UK: Baker Academic; Apollos. 20 Carson, D. A. (1984). Matthew. In F. E. Gaebelein (Ed.), The Expositor s Bible Commentary: Matthew, Mark, Luke (Vol. 8, p. 62). Grand Rapids, MI: Zondervan Publishing House. 21 Garland, D. E. (2001). Reading Matthew: a literary and theological commentary on the first Gospel (p. 17). Macon, GA: Smyth & Helwys Publishing. 22 Morris, L. (1992). The Gospel according to Matthew (p. 21). Grand Rapids, MI; Leicester, England: W.B. Eerdmans; Inter-Varsity Press. 23 Carson, D. A. (1984). Matthew. In F. E. Gaebelein (Ed.), The Expositor s Bible Commentary: Matthew, Mark, Luke (Vol. 8, p. 63). Grand Rapids, MI: Zondervan Publishing House. 24 In literature, inclusio is a literary device based on a concentric principle, also known as bracketing or an envelope structure, which consists of creating a frame by placing similar material at the beginning and end of a section Garland, D. E. (2001). Reading Matthew: a literary and theological commentary on the first Gospel (p. 15). Macon, GA: Smyth & Helwys Publishing.

6 Notice that these names in 1:17, appear in reverse order from 1:1. This reversal is common to Jewish literature, especially in Proverbs, and strengthens the case that these verses are an inclusio. The Genealogy (1:2-17) (Ruth 4:18-22; I Chronicles 2:5-15) (Luke 3:23-38) To the eyes of most modern readers, the opening verses of the New Testament form an unpromising beginning, with their unexciting list of bare names. Our attention soon moves on to the inviting stories of 1:18 2:23. But the young Jewish reader who came to faith in Christ through reading precisely these verses responded to them in a way that Matthew would have appreciated. This reader had seen that the verses embody a particular assertion about Jesus. By relating his Jewish genealogy, they establish that he was in fact a Jew. Indeed, they establish that he has a genealogy of a particular kind: his ancestry not only goes back via the exile to Abraham, it also marks him as a member of the tribe of Judah and of the family of David, and thus gives him a formal claim to David s throne. 26 Matthew 1:2 Abraham was the father of Isaac, and Isaac the father of Jacob, and Jacob the father of Judah and his brothers, Abraham [Isaac, Jacob, Judah] 26 Goldingay, J. (1982). The Old Testament and Christian faith: Jesus and the Old Testament in Matthew 1 5. Themelios: Volume 8, No. 1, September 1982, 4.

7 was the father of γεννάω the male role in causing the conception and birth of a child to be the father of, to procreate, to beget. 27 This Greek word used here, γεννάω, can mean was the ancestor of. 28 The genealogy uses gaps in the ancestry line as needed to create three groups of fourteen names. Judah Ἰούδας Of the twelve sons of Jacob, Judah is singled out, as his tribe bears the scepter. 29 The scepter shall not depart from Judah, nor the ruler s staff from between his feet, until tribute comes to him; and to him shall be the obedience of the peoples. (Genesis 49:10, ESV) 27 Louw, J. P., & Nida, E. A. (1996). Greek-English lexicon of the New Testament: based on semantic domains. New York: United Bible Societies. 28 Beale, G. K., & Carson, D. A. (2007). Commentary on the New Testament use of the Old Testament (3). Grand Rapids, MI; Nottingham, UK: Baker Academic; Apollos. 29 Carson, D. A. (1984). Matthew. In F. E. Gaebelein (Ed.), The Expositor s Bible Commentary: Matthew, Mark, Luke (Vol. 8, p. 65). Grand Rapids, MI: Zondervan Publishing House.

8 and his brothers This is not necessary to the genealogical line, but added to say by the way that He who belonged to the tribe of Judah belonged also to all the tribes of Israel. 30 Matthew 1:3 and Judah the father of Perez and Zerah by Tamar, and Perez the father of Hezron, and Hezron the father of Ram, Judah, Tamar Perez, Zerah, Hezron, Ram, [Amminadab, Nason, Salmon, Boaz, Obed, Jesse, David] Tamar s story is found in Genesis 38. The use of the phrase by Tamar is a way of disassociating Judah from her as husband. She was in fact his daughter-in-law. Both Perez and Zerah were sons of Judah by Tamar. 30 Bruce, A. B. (n.d.). The Synoptic Gospels (p. 62). New York: George H. Doran Company.

9 Matthew 1:4 and Ram the father of Amminadab, and Amminadab the father of Nahshon, and Nahshon the father of Salmon, approximately four hundred years (Gen 15:13; Exod 12:40) are covered by the four generations from Perez to Amminadab [Matthew 1:3-4]. Doubtless several names have been omitted. 31 The fact that only four names are mentioned in this four hundred year period illustrate how common it was to note only the famous, or infamous, in one s genealogy. Matthew 1:5 and Salmon the father of Boaz by Rahab, and Boaz the father of Obed by Ruth, and Obed the father of Jesse, Salmon the father of Boaz by Rahab Jewish tradition added to the biblical account the notion that Rahab married Joshua after converting to faith in God, that her progeny included eight priests and prophets, including Jeremiah. 32 We do not know if Salmon and Joshua are the same person, but probably not. Generation skipping in the genealogical record is a more likely explanation. Only here do we find Rahab featured in David s ancestry. This fact is not recorded elsewhere in Scripture, nor in other Jewish writings. 33 Boaz [Ruth, Obed, Jesse] 31 Carson, D. A. (1984). Matthew. In F. E. Gaebelein (Ed.), The Expositor s Bible Commentary: Matthew, Mark, Luke (Vol. 8, p. 65). Grand Rapids, MI: Zondervan Publishing House. 32 Elwell, W. A., & Beitzel, B. J. (1988). In Baker encyclopedia of the Bible (p. 1817). Grand Rapids, MI: Baker Book House. 33 Morris, L. (1992). The Gospel according to Matthew (p. 24). Grand Rapids, MI; Leicester, England: W.B. Eerdmans; Inter-Varsity Press.

10 This tightness of fit highlights a historical difficulty in this section of the genealogy: the period of the Conquest and the Judges is compressed into the period covered by the mature years of Salmon, the lifetimes of Boaz and Obed, and part of the life of Jesse (David s father). 34 Perhaps up to 200 years of the biblical chronology is missing here. 35 prominent ancestors in one s line would be listed. Again, only the Matthew 1:6 and Jesse the father of David the king. And David was the father of Solomon by the wife of Uriah, David [Solomon, Rehoboam] 34 Nolland, J. (2005). The Gospel of Matthew: A commentary on the Greek text. New International Greek Testament Commentary (78). Grand Rapids, MI; Carlisle: W.B. Eerdmans; Paternoster Press. 35 Nolland, J. (2005). The Gospel of Matthew: A commentary on the Greek text. New International Greek Testament Commentary. Grand Rapids, MI; Carlisle: W.B. Eerdmans; Paternoster Press.

11 Matthew thus makes the royal theme explicit: King Messiah has appeared. David s royal authority, lost at the Exile, has now been regained and surpassed by great David s greater son. 36 Matthew is here making it clear that there is royalty in Jesus line so that he is rightly called King of the Jews (2:2; 27:11, 29, 37, 42). 37 the wife of Uriah Solomon s mother had been Uriah s wife (cf. 2 Sam 11:27; 12:4). Bathsheba thus becomes the fourth woman to be mentioned in this genealogy. 38 Matthew 1:7 and Solomon the father of Rehoboam, and Rehoboam the father of Abijah, and Abijah the father of Asaph, Solomon [Rehoboam, Abijah] 36 Carson, D. A. (1984). Matthew. In F. E. Gaebelein (Ed.), The Expositor s Bible Commentary: Matthew, Mark, Luke (Vol. 8, p. 66). Grand Rapids, MI: Zondervan Publishing House. 37 Morris, L. (1992). The Gospel according to Matthew (p. 24). Grand Rapids, MI; Leicester, England: W.B. Eerdmans; Inter-Varsity Press. 38 Carson, D. A. (1984). Matthew. In F. E. Gaebelein (Ed.), The Expositor s Bible Commentary: Matthew, Mark, Luke (Vol. 8, p. 66). Grand Rapids, MI: Zondervan Publishing House.

12 Lk. 3:31 traces Jesus descent through another son of David named Nathan, probably on the basis of the perceived expiration of the Solomonic royal line with Jechoniah (see Je. 22:24 30). 39 Asaph (Asa) [Jehoshapat] 39 Nolland, J. (2005). The Gospel of Matthew: A commentary on the Greek text. New International Greek Testament Commentary (79). Grand Rapids, MI; Carlisle: W.B. Eerdmans; Paternoster Press.

13 At this point, one expects to find Asa rather than Asaph. Asaph was not a person in David s line. He was a musician in David s court (I Chronicles 6) and a writer of Psalms (Psalms 50, 73, 83). But Asa was a descendent of David. The son of Solomon was Rehoboam, Abijah his son, Asa his son, Jehoshaphat his son, (1 Chronicles 3:10, ESV) The solution is simple enough however. The modern text of the Greek New Testament from the Minority Tradition incorrectly uses Asaph. However, It is possible that the Textus Receptus preserves the original reading (with correct names) and that the critical text is actually the result of scribal alteration. 40 It is not only possible but certain that the Textus Receptus or Majority Tradition records the correct name here, which is Asa. Matthew 1:8 and Asaph [Asa] the father of Jehoshaphat, and Jehoshaphat the father of Joram, and Joram the father of Uzziah, Jehoshaphat [(Joram) Jehoram, Uzziah] 40 Hagner, D. A. (1998). Matthew 1 13 (Vol. 33A, p. 11). Dallas: Word, Incorporated.

14 The chief feature in this second division of the genealogical table is the omission of three kings between Joram and Uzziah (ver. 8), viz., Ahaziah, Joash, Amaziah. 41 The chief feature in this second division of the genealogical table is the omission of three kings between Joram and Uzziah (ver. 8), viz., Ahaziah, Joash, Amaziah. 42 Joram his son, Ahaziah his son, Joash his son, Amaziah his son, Azariah his son, Jotham his son, (1 Chronicles 3:11 12, ESV) Names were dropped quite intentionally for a variety of reason in ancient genealogies. In this case it appears that it is done to develop three series of names of fourteen each as a memory device. Uzziah [Jotham, Ahaz] 41 Bruce, A. B. (n.d.). The Synoptic Gospels (p. 63). New York: George H. Doran Company. 42 Bruce, A. B. (n.d.). The Synoptic Gospels (p. 63). New York: George H. Doran Company.

15 Three names have been omitted between Joram and Uzziah: Ahaziah, Joash, and Amaziah. 43 here we can note that the loss of three generations of kings is necessary to achieve the required fourteen generations from David to the Exile. 44 Matthew 1:9 and Uzziah the father of Jotham, and Jotham the father of Ahaz, and Ahaz the father of Hezekiah, Ahaz [Hezekiah, Manasseh] 43 Carson, D. A. (1984). Matthew. In F. E. Gaebelein (Ed.), The Expositor s Bible Commentary: Matthew, Mark, Luke (Vol. 8, p. 67). Grand Rapids, MI: Zondervan Publishing House. 44 Nolland, J. (2005). The Gospel of Matthew: A commentary on the Greek text. New International Greek Testament Commentary (80). Grand Rapids, MI; Carlisle: W.B. Eerdmans; Paternoster Press.

16 Matthew 1:10 and Hezekiah the father of Manasseh, and Manasseh the father of Amos [Amon], and Amos [Amon] the father of Josiah, Manasseh

17 So Manasseh slept with his fathers, and they buried him in his house, and Amon his son reigned in his place. (2 Chronicles 33:20, ESV) Amos (Amon) [Josiah] Amos is not correct, it was Amon who succeeded Manasseh. The solution is again found in the use of the proper text. The Majority Text does record Amon not Amos. It is the same solution that is found in verse 1:7.

18 Matthew 1:11 and Josiah the father of Jechoniah and his brothers, at the time of the deportation to Babylon. Josiah, Jechoniah (Jeconiah, Jehoiachin)] Jeconiah (1:12) is a variant form of Jehoiachin. 45 So the record skips Jehoiakim and goes to Jehoiachin which is another name for Jechoniah. Another name has been dropped: Josiah was the father of Jehoiakim ( B.C.), who was deposed in favor of his son Jehoiachin Beale, G. K., & Carson, D. A. (2007). Commentary on the New Testament use of the Old Testament (p. 3). Grand Rapids, MI; Nottingham, UK: Baker Academic; Apollos. 46 Carson, D. A. (1984). Matthew. In F. E. Gaebelein (Ed.), The Expositor s Bible Commentary: Matthew, Mark, Luke (Vol. 8, p. 67). Grand Rapids, MI: Zondervan Publishing House.

19 and his brothers In v. 11 the addition of and his brothers alerts us to the abbreviated nature of Matthew s account at this point, in that the succession from Josiah to Jehoiachin and on to Shealtiel simplifies a more complex story of succession involving, according to 2 Kgs 23:30 24:20, three brothers (Jehoahaz, Jehoiakim and Zedekiah) who all ruled for a time but are omitted from Matthew s list. 47 The words and his brothers are probably added in this instance because one of them, Zedekiah, maintained a caretaker reign until the tragedy of 587 B.C. ; but Zedekiah is not mentioned because the royal line does not flow through him but through Jeconiah. 48 Matthew 1:12 And after the deportation to Babylon: Jechoniah was the father of Shealtiel, and Shealtiel the father of Zerubbabel, Matthew 1:13 and Zerubbabel the father of Abiud, and Abiud the father of Eliakim, and Eliakim the father of Azor, 47 France, R. T. (2007). The Gospel of Matthew (p. 38). Grand Rapids, MI: Wm. B. Eerdmans Publication Co. 48 Carson, D. A. (1984). Matthew. In F. E. Gaebelein (Ed.), The Expositor s Bible Commentary: Matthew, Mark, Luke (Vol. 8, p. 67). Grand Rapids, MI: Zondervan Publishing House.

20 Jechoniah (Jeconiah, Jehoiachin), Shealtiel, [Zerubbabel, Abiud, Eliakim] Matthew 1:14 and Azor the father of Zadok, and Zadok the father of Achim, and Achim the father of Eliud, Matthew 1:15 and Eliud the father of Eleazar, and Eleazar the father of Matthan, and Matthan the father of Jacob, The nine names from Abiud (1:13) to Jacob (1:15) are not otherwise known to us today. 49 Jacob It must be said, however, that Matthew clearly has far too few names for the 500 years that need to be covered (Luke has nearly twice as many for this period). 50 for the five centuries between Zerubbabel and Joseph, he lists about nine names, whereas Luke lists eighteen. 51 Verse 17 will explain why there are so few names. The list consists of a memory device, three units of fourteen. 49 Carson, D. A. (1984). Matthew. In F. E. Gaebelein (Ed.), The Expositor s Bible Commentary: Matthew, Mark, Luke (Vol. 8, p. 68). Grand Rapids, MI: Zondervan Publishing House. 50 Nolland, J. (2005). The Gospel of Matthew: A commentary on the Greek text. New International Greek Testament Commentary (85). Grand Rapids, MI; Carlisle: W.B. Eerdmans; Paternoster Press. 51 Keener, C. S. (2009). The Gospel of Matthew: A Socio-Rhetorical Commentary (p. 76). Grand Rapids, MI; Cambridge, U.K.: Wm. B. Eerdmans Publishing Co.

21 Matthew 1:16 and Jacob the father of Joseph the husband of Mary, of whom Jesus was born, who is called Christ. Joseph and Mary Joseph the husband of Mary The pattern used would at this point normally say and Joseph the father of Jesus. However, Matthew breaks from that pattern in an unexpected way, refusing to identify Joseph as the father of Jesus but instead only as the husband of Mary. With Joseph comes a notable break in the pattern, A produced B. The language created a detour around this pattern in a manner which would normally be considered a distinction without a difference. But the breaking of the pattern is striking and produces a puzzle for the reader until it is resolved in the narrative of vv Joseph is important it is his genealogy, after all, that is traced but as the extraordinary change in the syntax indicates, he is not important as the physical father of Jesus but rather as his legal parent. 53 Legally Jesus stands in line to the throne of David; physically he is born of a woman found to be with child through the Holy Spirit (1:18). Her son is Jesus, who is called Christ. 54 Jesus 52 Nolland, J. (2005). The Gospel of Matthew: A commentary on the Greek text. New International Greek Testament Commentary (85). Grand Rapids, MI; Carlisle: W.B. Eerdmans; Paternoster Press. 53 Hagner, D. A. (1998). Matthew 1 13 (Vol. 33A, p. 12). Dallas: Word, Incorporated. 54 Carson, D. A. (1984). Matthew. In F. E. Gaebelein (Ed.), The Expositor s Bible Commentary: Matthew, Mark, Luke (Vol. 8, p. 68). Grand Rapids, MI: Zondervan Publishing House.

22 Matthew 1:17 So all the generations from Abraham to David were fourteen generations, and from David to the deportation to Babylon fourteen generations, and from the deportation to Babylon to the Christ fourteen generations. For the fourteen generations from Abraham to David, the genealogist has had to count both Abraham and David. His list accurately reflects the OT materials. The next fourteen take us from Solomon to Jechoniah. The number is held to fourteen by the omission of three kings and the deliberate conflation of Jehoiakim and Jechoniah, but these are clearly justified omissions in his eyes. The third fourteen take us from Jechoniah to Jesus, and are achieved by counting both Jechoniah and Jesus. 55 the fourteens, here so strongly brought to the reader s attention, are symbolic. 56 But what is this symbolic of? The simplest explanation the one that best fits the context observes that the numerical value of David in Hebrew is fourteen. By this symbolism Matthew points out that the promised son of David (1:1), the Messiah, has come. 57 Yet, it is not certain if this numerical value of David s name is significant or 55 Nolland, J. (2005). The Gospel of Matthew: A commentary on the Greek text. New International Greek Testament Commentary (86). Grand Rapids, MI; Carlisle: W.B. Eerdmans; Paternoster Press. 56 Carson, D. A. (1984). Matthew. In F. E. Gaebelein (Ed.), The Expositor s Bible Commentary: Matthew, Mark, Luke (Vol. 8, p. 68). Grand Rapids, MI: Zondervan Publishing House. 57 Carson, D. A. (1984). Matthew. In F. E. Gaebelein (Ed.), The Expositor s Bible Commentary: Matthew, Mark, Luke (Vol. 8, p. 69). Grand Rapids, MI: Zondervan Publishing House.

23 not. Why has Matthew selected and created a genealogy that ended on the fourteenth name of the third section with Jesus name?. he probably did so especially to imply that Israel was due for its Messiah to come when Jesus was born 58 Perhaps. There is another possibility, The number, fourteen, is not accidental. It corresponds to the number of high priests from Aaron to the establishment of Solomon s Temple; the number of high priests from the establishment of the Temple until Jaddua, the last high priest mentioned in Scripture. It is clear that a mystic significance attached to this number, in both the Sadducean and the Pharisaic traditions. 59 This thought ties Jesus decent to the priesthood as well as to the crown. One other thought should be entertained, the three fourteens equal six sevens, the next section, starting with the birth of Jesus, begins the seventh seven, a symbolic way of identifying the coming of Jesus with the culmination of Jewish history. Which in fact it was with biblical Jewish history ending in A.D. 70. All Jewish history after that being secular, not Biblical. This genealogy discloses that God has been working within history to achieve foreordained purposes and that Jesus, the last person of the last epoch, is the fulfillment of God s plan for Israel and the beginning of a new messianic age. 60 But when the fullness of time had come, God sent forth his Son, born of woman, born under the law, to redeem those who were under the law, so that we might receive adoption as sons. (Galatians 4:4 5, ESV) In summary, there have been three major periods of Jewish history. First, the period from Abraham to David. Second, the period from David to the deportation to Babylon. And third, the period from the deportation to Babylon to Jesus. Matthew list this genealogy in such a way as to identify Jesus as the founder of a new creation, genesis, and as the culmination of Jewish history. The prior race founded in Adam has its salvation in a new race founded in Jesus Christ. Jesus birth will now change everything. The Women in the Genealogy Let s stop and again consider the women in this line. Tamar (Genesis 38), Rahab (Joshua 2), Ruth (Ruth 3) and Bathsheba (II Samuel 11) why are they mentioned? If you are going to mention women in the genealogy of Jesus, why not mention Sarah, Rebekah, Leah and Rachel? They are in some sense the founders of the Jewish nation. It would appear that if you were trying to extol the virtues of Jesus genealogy, 58 Keener, C. S. (2009). The Gospel of Matthew: A Socio-Rhetorical Commentary (p. 74). Grand Rapids, MI; Cambridge, U.K.: Wm. B. Eerdmans Publishing Co. 59 Morris, L. (1992). The Gospel according to Matthew (p. 25). Grand Rapids, MI; Leicester, England: W.B. Eerdmans; Inter-Varsity Press. 60 Garland, D. E. (2001). Reading Matthew: a literary and theological commentary on the first Gospel (p. 20). Macon, GA: Smyth & Helwys Publishing.

24 these women would fit that role perfectly. Instead, Tamar, Rahab, Ruth and Bathsheba are given a central role in this genealogy. What do these four women have in common? First, they may all have had morally questionable histories. Tamar was pregnant by her father-in-law, Judah. Rahab was a harlot in Jericho. Bathsheba committed adultery with King David. And Ruth s story may use euphemisms to describe her liaison with Boaz. Second, they were all gentiles. But certainly these women would run a poor second to Sarah, Rebekah, Leah and Rachel as heroines of the Jewish race. There are two theories put forward as to why these women are mentioned. One, It is therefore customarily asserted that in including these four embarrassing mothers Matthew may have intended to prepare his readers for the Messiah s disreputable origin in a pregnancy before marriage (1:18 25). 61 As the four women in the genealogy are vehicles of God s messianic plan in spite of their irregular circumstances, so is Mary. The previous aberrations prepare one for the holy aberration of the virginal conception and point to the mysterious workings of God in salvation history. 62 The other, is the view that the four foreign women prepare the reader for the coming of non-israelites to follow Israel s Messiah. 63 Four women with virtuous histories would make a point and four women with morally questionable histories make a point. But if they were mixed, it does not seem that any clear point arises. So, what is the point? The first of these points, the moral one, seems rather strange to me. Why would you want to list four woman of questionable moral character as relatives of a woman you then want your audience to believe is a virgin and of the highest moral character? It would seem that the presence of these four woman would suggest the opposite. It is as if you are saying that Mary s comes from a long line of morally questionable females but please understand, Mary is not actually like them she s a virgin! In fact, you have stacked the evidence against yourself before you have an opportunity to make your case. For the second point, the foreign one, we can see that Matthew shows unusual interest in Gentiles in his Gospel, so that when Matthew cites these four women, he is probably reminding his readers that three ancestors of King David as well as the mother of King Solomon were Gentiles. But not simply Gentiles, but what every Jew understood that the mean sinners! The Bible that accepted David s mixed and sinful race also implied it for the messianic King; Matthew thus declares that the Gentiles sinners were never an 61 France, R. T. (2007). The Gospel of Matthew (p. 37). Grand Rapids, MI: Wm. B. Eerdmans Publication Co. 62 Garland, D. E. (2001). Reading Matthew: a literary and theological commentary on the first Gospel (p. 20). Macon, GA: Smyth & Helwys Publishing. 63 France, R. T. (2007). The Gospel of Matthew (p. 37). Grand Rapids, MI: Wm. B. Eerdmans Publication Co.

25 afterthought in God s plan, but had been part of his work in history from the beginning. 64 So, Matthew is making these two points. One, salvation to the gentiles sinners is an ultimate part of Jesus s purpose in coming. It is as if they are the Gospel in the genealogy. 65 And two, in his coming he will save his people from their sins (Matthew 1:21), who are in fact, also sinners. If so, then Tamar, Rahab, Ruth and Bathsheba would be perfect examples of both points, they are Gentiles and sinners. Luke s Genealogy We might end this section on genealogy by noting that Matthew s list of names and Luke s list of names in Luke 3:23-38 vary greatly. Many have suggested that Luke s list is a genealogy of Jesus through Mary s line and that may be true, although it has not received universal acceptance. One reason for this is that Luke records Joseph s name at the start of his list (Luke 3:23), not Mary s she is not mentioned at all in the genealogy! In addition, It seems unlikely that either genealogy is to be regarded as Mary s, since lineage was always reckoned through the male line in Jewish culture, and Luke s Gospel presents the genealogy as Joseph s (3:23). 66 In tracing Mary s line Kenner says, perhaps she was a Levite. 67 This is a fruitful area of exploration, the facts do suggest this. If so, then her genealogy would not be through the tribe of Judah and King David at all, but through the tribe of Levi. It is clear that her near relative, Elizabeth, was the wife of Zechariah. He was a priest and therefore a Levite. And a priest could only marry a Levite. But he shall take as his wife a virgin of his own people, (Leviticus 21:14, ESV) If Zechariah was married to anyone other than a Levite, he could not serve in the Temple. But in fact Zechariah did serve in this capacity. Now while he was serving as priest before God when his division was on duty, (Luke 1:8, ESV) So, both Zechariah and Elizabeth were Levites. So, at least a part of Mary s family was Levite and possibly all of it. The whole thing hinges on the relationship of Mary and Elizabeth. It is possible that Mary s mother was Elizabeth s sister or that Elizabeth was Mary s older sister. It is possible that Mary s mother was from the tribe of Levi, but that she married a man from the tribe of Judah. At that point, she became a member of the tribe of Judah. But even then, her genealogy would still ultimately go through Levi. So, in some way, Mary was related to Elizabeth and Elizabeth was Levite. How we are not sure. So, Joseph was marrying a girl whose genealogy ultimately went through Levi, 64 Keener, C. S. (2009). The Gospel of Matthew: A Socio-Rhetorical Commentary (p. 80). Grand Rapids, MI; Cambridge, U.K.: Wm. B. Eerdmans Publishing Co. 65 Bruce, A. B. (n.d.). The Synoptic Gospels (p. 63). New York: George H. Doran Company. 66 Hagner, D. A. (1998). Matthew 1 13 (Vol. 33A, p. 8). Dallas: Word, Incorporated. 67 Keener, C. S. (2009). The Gospel of Matthew: A Socio-Rhetorical Commentary (p. 85). Grand Rapids, MI; Cambridge, U.K.: Wm. B. Eerdmans Publishing Co.

26 not Judah. All this makes it unlikely, or perhaps it should be said, impossible, that Luke s genealogy was Mary s. It appears that both genealogies were Joseph s. The best alternative to harmonizing the lists is to suggest that Matthew emphasizes the nature of Jesus lineage as royalty rather than trying to formulate a biologically precise list. 68 Luke s would be a more biologically precise list. Luke has Jesus actual human ancestry through Joseph, while Matthew gives his legal ancestry by which he was the legitimate successor to the throne of David. 69 This is hinted at when Matthew identifies Solomon (Matthew 1:6) as heir while Luke choses another son of David s, Nathan, for the royal offspring (Luke 3:31). In fact, Jesus line could run through several offspring through the various marriages that would follow in the years ahead. We might also note that it is interesting that through both Levi and Judah, Jesus family gives him a claim as both King and Priest. 68 Keener, C. S. (2009). The Gospel of Matthew: A Socio-Rhetorical Commentary (pp ). Grand Rapids, MI; Cambridge, U.K.: Wm. B. Eerdmans Publishing Co. 69 Blomberg, C. (1992). Matthew (Vol. 22, p. 53). Nashville: Broadman & Holman Publishers.