Calvary Chapel Bible College 1100 Caprice Drive Castle Rock Colorado 80109 Tel: 303.663.2514 Web: www.ccbccastlerock.org Syllabus NT351 The Book of Matthew Part 1, In the Field, In the Classroom Fall 2014 Your Part: Be diligent to present yourself approved to God as a workman who does not need to be ashamed, rightly dividing the word of truth. 2 Timothy 2:15 Our Part, as the Lord enables we will provide: All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be complete, thoroughly equipped for every good work. 2 Timothy 3:16,17 As you present yourselves every Thursday night your life will be invaded by the Holy Spirit with doctrine, reproof, correction, instruction in righteousness, equipping from The Book of Matthew Part 1; in order that you may grow in the knowledge and grace of our Lord Jesus Christ; be complete for the work God has called you into, and to give you hope for the future. You will also be given a framework on how to teach the Book of Matthew Part 1 and thus enable you to fulfill 2Timothy 2:2: And the things that you have heard from me among many witnesses, commit these to faithful men who will be able to teach others also. Instructor: John Winder 630-244- 5434 email: John@CalvaryChapelCR.org Meeting Day: Thursdays, 6:30 PM- 8:30 PM Class Schedule and Outline #1-September 18 Introduction, chapters 1 & 2 #2-September 25 chapters 3 & 4 #3-October 2 chapter 5 #4-October 9 chapter 6 #5-October 16 chapter 7 #6-October 23 chapter 8 #7-October 30 chapter 9 #8-November 6 chapter 10 #9-November 13 chapter 11 #10-November 20 chapter 12 #11-December 4 chapter 13 #12-December 11 chapter 14 #13-December 18 chapter 15 #14-January 8 Review #15-January 15 Final Exam Due 1
Couse Description This 2 credit course will provide a verse- by- verse exposition with application of the Book of Matthew Part 1. Course Objectives The main objective of this course is to give the students an exposition of this important book of the New Testament. Challenging them to carefully explore the Scriptures to understand the personal impact of this profound book; bringing the totality of the Scriptures to bear upon this Book of Matthew Part 1 and thus upon us. We will also learn how to teach this glorious book, thus laying a broad base of teaching principles. Required Books 1. The Holy Bible, NKJV. In class we will use the NKJV version of the Bible. Tests and handouts will also use the NKJV exclusively. Students will be required to read aloud in class and participate verbally. Again we will read only from the NKJV. 2. Be Loyal (Matthew): Following the King of Kings by Warren W. Wiersbe Recommended Study Tools 1. Bible Study Software or go to Blue Letter Bible.com 2. Strong s Concordance 3. Vines Complete Expository Dictionary 4. NKJV Study Bible with notes and cross- references 5. Jon Courson s Application Commentary, New Testament Recommended Audio Studies on the Book of Revelation 1- Chuck Smith on Blue Letter Bible 2- Chuck Missler from Koinonia House or on- line at Firefighters for Christ Homework 1) HOMEWORK ASSIGNMENTS (60 Points or 20% of your course grade) The following preparation will be required on a weekly basis: A) Read and re- read the chapter(s) we will be covering for the next week. B) Reading of commentaries that cover the next section of assigned chapters. C) One page worksheet that covers the possible homework assignment. 2) CLASS ATTENDANCE & PARTICIPATION are essential whether you are seeking college credits or your are auditing the course. I pray that you have counted the cost of being here for each and every class before you signed up, and that you will guard your class time carefully from interruption. Read, evaluate, pray thru and apply Luke 14:28-30 regarding this class and the time commitment. 120 points or 40% of a students grade are assigned for class attendance and participation. See also Phil 2:12-13. 3) FINAL Exam (120 Points or 40% of your course grade) A final exam will be given on the last Thursday of the semester. Details concerning the type and content of the final exam will be given later in the course 2
session. Grades Your course grade will be based upon the amount of points you accumulate during the quarter from the requirements listed above. There are a total of 300 points that a student can earn throughout the course. The student s letter grade will be based upon the schedule below: Points Percentage Letter Grade 282-300 94% and above A 270-281 90-93% A- 258-269 86-89% B+ 228-257 76-85% B 210-227 70-75% B- 198-209 66-69% C+ 168-197 56-65% C 150-167 50-55% C- 149-0 49% and below NC (No Credit) Miscellaneous Information: 1) ABSENTEEISM: If you are absent from a class, it is up to you to get the appropriate media to keep current with the class and homework. Each class is video recorded and available on our website at Calvary Chapel Castle Rock. If you miss an assignment or the final exam, it must be made up within one week. If absent homework may be turned in the following week. 2) IF YOU NEED TO CONTACT ME: If you need to contact me for any reason call me on my mobile phone: 630-244- 5434. Or Email: John@CalvaryChapelCR.org 3) DIFFICULTIES: If you experience any kind of difficulties during this course, please let me know. Satan does not want you to grow, therefore, he is going to try to discourage you, distract and convince you to drop out. Hang in there and remember; GOD IS FAITHFUL, AND WILL NOT ALLOW YOU TO BE TESTED BEYOND WHAT YOU ARE ABLE TO BEAR! Homework Schedule & Assignments Homework will be explained and assigned every week. 3
Calvary Chapel Bible College 1100 Caprice Drive Castle Rock Colorado 80109 Tel: 303.663.2514 Web: www.ccbccastlerock.org NT351 Matthew Part 1: In the Field, In the Classroom with Jesus, Chapters 1-15 Fall 2014 Class #1-Introduction & Chapter 1:1-1:17 Introduction In the Field and In the Classroom with Jesus: Why? His Five Major Field Events are: #1 Coming to earth taking on manhood #2 Baptism, Temptation and Ministry to Israel: Post John the Baptist #3 Israel's Rejection and His Ministry Up to the Cross #4 The Cross #5 Resurrection and Ascension to Heaven His Five Major Classroom Teachings in Matthew are: #1- His Sermon on the Mount chapters 5-7 ending with the phrase in 7:28: when Jesus had ended these sayings #2- His Teachings on Laborers chapters 9:37-10:42 Ending with the phrase in 11:1: when Jesus finished commanding His twelve disciples, #3- His Discourse on the Parables of the Kingdom 13:1-53 ending with the phrase: when Jesus had finished these parables #4- His Discourse on Kingdom Greatness, 18:1-19:1 ending with the phrase: when Jesus had finished these sayings, #5- His Last Days teachings, The Olivet Discourse, 24:1-25:46 Ending in 26:1 with the phrase: when Jesus had finished all these sayings The Jewishness of Matthew Morris: He begins his genealogy (1:2) with Abraham, the great ancestor of the Jewish race (1:1 2). He alone tells us that Jesus was sent to the lost sheep of the house of Israel (15:24; cf. 10:5 6). He writes of matters that would interest Jews, such as the Sabbath (12:1 14) and the temple tax (17:24 27). Not all his comments, of course, are favorable to the Jews. There are some strong criticisms, notably in chapter 23, and we should notice his use of expressions like their scribes (7:29) and their synagogues (9:35), which distance the author from official Judaism. From another angle, the United Bible Societies The Greek New Testament lists 61 quotations from the Old Testament in Matthew, compared with 31 in Mark, 26 in Luke, and 16 in John. Clearly the writer has a special interest in what the Old Testament Scripture says and the way it applies to Jesus. 1
And this Gospel ends with the great commission to make disciples from all the nations (28:16 20). Matthew has a Jewish background and he is deeply interested in Jews, but he is also interested in the relevance of Jesus for all the nations. Some Notations of Coming Gentile Acceptance 1- chapter 1: Gentile women in His genealogy, Rahab, Ruth 2- chapter 2: Gentile, Chaldean king makers come to worship Him 3- chapter 4: Quotes Isaiah that Galilee is actually: Galilee of the Gentiles 4- chapter 4:25: Great multitudes followed Him from Galilee, and from Decapolis, Jerusalem, Judea, and beyond the Jordan. Several of these areas are very gentile penetrated 5- chapter 8: Applauds the faith of a Gentile Centurion 6- chapter 10:34-42: He talks about the whole earth and the sword of His Gospel, not just Israel 7- chapter 12:14 my servant will declare justice to the gentiles; v.21 And in His name Gentiles will trust 8- chapter 13:45-46. He sells all that He has and buys a Pearl of great price. Pearls are strictly gentile gems. 9- chapter 15:21 He departs galilee and goes into the region of Tyre and Sidon. Heals a gentile woman s daughter. 10- chapter 15:37-38 He feeds 4,000 men, women, and children. The text hints that these are gentiles. 11- chapter 16:18: He talks for the first time of building His church, which is a very Acts and Pauline, gentile era teaching 12- chapter 21:43: Therefore I say to you, the kingdom of God will be taken from you and given to a nation bearing the fruits of it. 13- chapter 26:13: Regarding the woman who anointed Him for burial: 13 Assuredly, I say to you, wherever this gospel is preached in the whole world, what this woman has done will also be told as a memorial to her. 14- chapter 28:19: Go therefore and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, Synoptic* Overview Pulpit Commentary comparing the First with the other two synoptic Gospels it will be seen that there is running through them all a certain outline of common matter, beginning with the baptism of our Lord, and tracing the more important events of his public life until his death and resurrection, omitting (in the synoptics), therefore, what preceded the baptism and what followed the resurrection. *holding to a similar point of view The Discourses (Larger & Lesser) are: (a) the sermon on the mount (5:3 7:27); (b) the commission to the disciples (10:5 42); (c) respecting John the Baptist (11:7 19); (d) against the Pharisees (12:25 45); (e) parables of the kingdom (13:1 52); (f) discipleship especially humility, sympathy, and responsibility (18); (g) parables (ch. 21:28 22:14); (h) woes on the Pharisees* (23); (i) the end times (Olivet Discourse)* (24, 25.). * Some include chapter 23 into the Olivet Discourse 2
Five of these: a, b, e, f, i, are followed by the formula, And it came to pass, when Jesus ended these words. Of the remaining four, c, d, g are shorter than these five, while h is followed so immediately by i (though clearly a separate discourse) that we should hardly expect to find the customary concluding formula. Author and Date Scofield Writer. The writer of the first Gospel, as all agree (up to Scofield s time or as far he knew), was Matthew, also called Levi, a Jew of Galilee who had taken service as a tax- gatherer under the Roman oppressor. He was, therefore, one of the hated and ill- reputed publicans (tax collectors). The date of Matthew has been much discussed, but no convincing reason has been given for discrediting the traditional date of 37 AD. Leithart on the Dating of the Gospels: How much earlier, than recent scholarship says he (Matthew) wrote it around 60 AD? John Wenham has recently argued that the synoptic gospels are written sometime between A.D. 40 and 60 He believes that the gospel of Matthew is written first, around 40, Mark around 45, Luke around 54, and Acts around 62. One of the reasons for finding these early dates is that the gospels give no hint that they are written after the fall of Jerusalem in A.D. 70. Liberals argue that the prophecies about the destruction of Jerusalem in the synoptics are put in Jesus' mouth after the fact. Matthew writes so accurately about the fall of Jerusalem because it already happened per liberals. This argument assumes that the gospels are not reliable, and also ignores the fact that the descriptions in Jesus' prophecies are drawn from Old Testament descriptions of the fall of Jerusalem to Nebuchadnezzar, rather than specifically describing the historical events of A.D. 70. We would expect an after- the- fact description to be much more precise. Moreover, since the fall of Jerusalem proves that Jesus is a prophet, we would expect the writers of the New Testament to mention that event to defend themselves and their Master. The church fathers often mention the fall of Jerusalem in their arguments with Jews. But the apostles never do. Why not? The most likely reason is that Jerusalem was still standing. Wenham argues that the entire New Testament is finished before the fall of the temple. I (Leithart) agree. But Wenham tries to be more specific, and he starts with Acts. The latter part of Acts is all about Paul's journey toward Rome. The story builds toward the climax of Paul's trial before Caesar, but Acts never arrives there. Wenham sensibly argues that Acts does not include the trial and death of Paul because Paul is still alive when Luke ends the story. He also thinks that Luke finishes Acts prior to the events leading up to the Jewish wars that begin in the mid 60s. There is no reference to Roman- Jewish war in Acts. Besides, throughout Acts, the relations between the church and Rome are still good. There is no hint of the persecutions during Nero's reign in the mid- 60s. The Sadducees have a role in Acts that they do not have after A.D. 70. Finally, James the Elder of the Jerusalem church is killed around 62, but there is no mention of this in Acts. All this leads the conclusion that Acts is completed around, no later than 62. Working backward, Luke must be before Acts. Luke begins Acts with a reference to his earlier work, his gospel. How much earlier does Luke write his gospel? Second Corinthians 8:18 may help. Paul mentions a 3
"brother whose praise is in the gospel," and there is an ancient tradition that Paul is talking about Luke. How does Luke have "praise in the gospel"? Perhaps he is well known throughout the churches because he has written a gospel book. Paul says that his fame is in all the churches, and this is unlikely if Paul is referring to Luke preaching. A book, though, could spread Luke's fame all over the church. Since Corinthians is written when Paul is in Macedonia around A.D. 56, Luke must write before 56, and long enough before that date to give the book time to circulate throughout the churches. Wenham concludes that Luke's gospel was written around 54. Tradition says that Mark and Peter were together in Rome from AD 42 to 44, and there is strong evidence that Luke used Mark. Mark could have been written anytime from 44 to the early fifties. Wenham argues that Matthew rather than Mark was written first, and then, relying on the church fathers, dates Matthew in the early 40s. One early witness even says that Matthew is written during the persecution that followed the martyrdom of Stephen, very soon after Pentecost. Wenham's arguments are strong, and he has studied the question for a long time. He may be right. But I suspect that the gospels are written even earlier than Wenham thinks. I don't see any reason why Matthew could not have written his gospel in the 30s. For millennia Jews were people of the book : All the major events of Israel's history were written, and those written accounts were the basis of Israel's entire national life. Many of them were written soon after the event. Before Moses dies, Genesis and the Books of the Law are compiled into a Bible, and Joshua is added soon after. Probably in the early monarchy period, someone writes Judges, Ruth, the history of David's rise in the book of Samuel. First and Second Kings are written while Israel is in exile, and Chronicles shortly after the return. Are we to believe that now that the climactic event of Israel's history has occurred, they decide to wait several decades to write it all down? What reason do they have for waiting at all? Several New Testament passages imply that the New Testament writings are already considered Scripture very early on. In 2 Peter 1, Peter says that his teaching is no fable. It is confirmed by the transfiguration of Jesus. He says that the transfiguration confirms the "prophetic word," and so does the fact that no Scripture is of one's own interpretation (or unraveling). Peter's argument doesn't work unless the prophetic word that Peter is talking about is in Scripture. And apart from a widely distributed Gospel account including the Transfiguration how would the readers know what Peter is talking about? But the prophetic word he writes about is the prophecy of the "power and coming of Jesus" (Mt. 16:27 28). Where is this in Scripture? He must be talking about the gospels. At the end of 2 Peter, Peter explicitly refers to Paul's writings "and other Scriptures" (3:16), so Paul s writings are also considered Scripture by that time. Another example appears in 1 Timothy 5:18: "The laborer is worthy of his wages." There is some Old Testament background to this comment (Lev. 19:13; Deut. 24:15), but these passages do not match exactly. Matthew 10:10 and Luke 10:7 match much better. So, Paul quotes from the gospels, and cites them as Scripture, when he writes the pastoral letters. Second Timothy 3:16 17 may also be relevant. In that well- known passage, Paul urges Timothy to continue in the Scriptures that he has known since childhood, and these are Scriptures that lead to salvation through faith in Christ Jesus. This might be said of the Old Testament Scriptures, but saying that the Old Testament teaches faith in Jesus is a pretty strong statement. This passage may imply that 4
Timothy has known the Scriptures of the New Testament since childhood. If Paul is writing in the 50s or early 60s, and Timothy is 30 at the time (a youth), that means he grows up during the time shortly after the crucifixion and resurrection of Jesus. Even at that early time, there are "writings" available that teach about Jesus. The specifics of these arguments are not tremendously important, but I do want to at least point out a reasonable alternative to the modern view of the gospels. Hence we come full circle to Scofield: The date of Matthew has been much discussed, but no convincing reason has been given for discrediting the traditional date of 37 AD Theme Scofield The scope and purpose of the book are indicated in the first verse. Matthew is the book of the generation of Jesus Christ, the Son of David, the Son of Abraham (Mt. 1:1). This connects Him at once with two of the most important of the Old Testament covenants: the Davidic Covenant of kingship, and the Abrahamic Covenant of promise (that is to both Jews and gentiles (see 2 Sam. 7:12 16; see Rom. 4:9-16). Matthew writes Of Jesus Christ in that twofold character. Following the order indicated in the first verse, he writes first of the King, the Son of David; then of the Son of Abraham, obedient unto death, according to the Isaac type (see Gen. 22:1 14; see Heb. 11:17 19). Outline of Matthew. See Appendix A Chapter 1 In the Field with Jesus' Human Origins: The Genealogy of Jesus Christ 1 The book of the genealogy of Jesus Christ, the Son of David, the Son of Abraham: - This the Title of Jesus Christ s genealogy, not the title of the book - Christianity is Christ. No Christ, no Christianity - Christ did not seek up on us, He is the predicted Son of Abraham and Son of David - An exceptional man, but not a surprise - He is not an accident, not a phenomena, but He was Phenomenal - The greatest surprise to some is where did He get His learning? - This genealogy reflects God s great purpose which is one of dealing with Sin, the broad sweep of Redemption, which began in see Gen. 3:15 - Why these two? - Often He is called Son of David and equally the Son of Abraham Carson: Matthew intends his first two chapters to be a coherent and unified record of the origins of Jesus Christ. - Both the Son given and the child born Two Genealogies Mills: Is Luke Mary s Genealogy thru her father? Some critics object that as Mary s name does not appear in Luke s genealogy, this cannot be her line of descent. Greek practice never included a mother s name in a genealogy; so Luke (who is a gentile), written in Greek for Gentile readers, had to handle this problem within the genealogical 5
framework understood by Greeks; it thus followed Greek custom and traced Jesus lineage through His male ancestors. However, Luke faced a unique problem: how do you table the male line of descent for a man born to a virgin? The only answer is to trace the line through the virgin s father! As Luke made very clear claims about the virgin birth in 1:26 35, its Greek readers would wonder just how this problem would be handled in a genealogy. They would readily understand the dilemma of recording a virgin birth in a Greek genealogy and expect the omission of Mary s name! So Luke presents Mary s genealogy, not Joseph s, and traces Jesus physical descent, not His legal rights, which is Matthew s concern. MacArthur Luke s record is apparently traced from Mary s side, the Eli of Luke 3:23 probably being Joseph s father- in- law (often referred to as a father) and therefore Mary s natural father. Matthew s intent is to validate Jesus royal claim by showing His legal descent from David through Joseph, who was Jesus legal, though not natural, father. Luke s intent is to trace Jesus actual royal blood ancestry through his mother, thereby establishing His racial lineage from David. Matthew follows the royal line through David and Solomon, David s son and successor to the throne. Luke: follows the royal line through Nathan, another son of David. Jesus was therefore the blood descendant of David through Mary and the legal descendant of David through Joseph. Genealogically, Jesus was perfectly qualified to take the throne of David. On His Virgin Birth and Problems in His Genealogy MacArthur: It is essential to note that in His virgin birth Jesus not only was divinely conceived but through that miracle was protected from regal disqualification because of Joseph s being a descendant of Jeconiah (v. 12). Because of that king s wickedness, God had declared of Jeconiah (also called Jehoiachin or Coniah) that, though he was in David s line, no man of his descendants will prosper, sitting on the throne of David or ruling again in Judah (Jer. 22:30). That curse would have precluded Jesus right to kingship had He been the natural blood son of Joseph, who was in Jeconiah s line. Jesus legal descent from David, which was always traced through the father, came through Jeconiah to Joseph. But His blood descent, and His human right to rule, came through Mary, who was not in Jeconiah s lineage. Thus the curse on Jeconiah s offspring was circumvented, while still maintaining the royal privilege. of Jesus Christ, the Son of David, the Son of Abraham: Jesus: Jesus (Iēsous) is the Greek form of Joshua (cf. Gr. of Acts 7:45; Heb. 4:8), which, whether in the long form y e hôšua ( Yahweh is salvation, Ex. 24:13) or in one of the short forms, e.g., yēšûa ( Yahweh saves, Neh. 7:7), identifies Mary s Son as the one who brings Yahweh s promised eschatological salvation. There are several Joshuas in the OT, at least two of them not very significant (1 Sam 6:14; 2 Kings 23:8). Two others, however, are used in the NT as types of Christ: Joshua, successor to Moses and the one who led the people into the Promised Land (and a type of Christ in Hebrew chapters 3 4), and Joshua the high priest, contemporary of Zerubbabel (Ezra 2:2; 3:2 9; Neh. 7:7), the Branch who builds the temple of the Lord (Zech. 6:11 13). But instead of referring to either of these, the angel explains the significance of the name by referring to Psalm 130:8: He [Yahweh] himself will redeem Israel from all their sins On the word: 'Christ': Christ is roughly the Greek equivalent to Messiah or Anointed. In the OT the 6
term could refer to a variety of people anointed for some special function: priests (Lev 4:3; 6:22), kings (1 Sam 16:13; 24:10; 2 Sam 19:21; Lam 4:20), and, metaphorically, the patriarchs (Ps 105:15) and the pagan king Cyrus (Isa 45:1). Already in Hannah s prayer Messiah parallels king : the Lord will give strength to his king and exalt the horn of his anointed (1 Sam 2:10). With the rising number of OT prophecies concerning King David s line (e.g., 2 Sam 7:12 16; cf. Ps 2:2; 105:15), Messiah, or Christ, became the designation of a figure representing the people of God and bringing in the promised eschatological reign. - In Jesus day Palestine was rife with messianic expectation. Not all of it was coherent, and many Jews expected two different Messiahs. But Matthew s linking of Christ and son of David leaves no doubt of what he is claiming for Jesus. - In the Gospels Christ is relatively rare (as compared with Paul s epistles). More important it almost always appears as a title, strictly equivalent to the Messiah (see esp. 16:16). But it was natural for Christians after the Resurrection to use Christ as a name not less than as a title; increasingly they spoke of Jesus Christ or Christ Jesus or simply Christ. Paul normally treats Christ, at least in part as a name; but it is doubtful whether the titular force ever entirely disappears the Son of David, the Son of Abraham: Class Question: What do you think of when you think of David in the New Testament? - A Royal sonship, but here its only link is David and not all who follow - Son of David is an important designation in Matthew. Not only does David become a turning point in the genealogy (1:6, 17), but the title recurs throughout the Gospel (9:27; 12:23; 15:22; 20:30 31; 21:9, 15; 22:42, 45). God swore covenant love to David (Ps 89:29) and promised that one of his immediate descendants would establish the kingdom even more, that David s kingdom and throne would endure forever (2 Sam 7:12 16). Isaiah foresaw that a son would be given, a son with the most extravagant titles: Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace: Of the increase of his government and peace there will be no end. He will reign on David s throne and over his kingdom, establishing and upholding it with justice and righteousness from that time on and forever. The zeal of the Lord Almighty will accomplish this (Isa 9:6 7). - The theme was important in early Christianity (cf. Luke 1:32, 69; John 7:42; Acts 13:23; Rom 1:3; Rev 22:16). God s promises, though long delayed, had not been forgotten; Jesus and his ministry were perceived as God s fulfillment of covenantal promises now centuries old. The tree of David, hacked off so that only a stump remained, was sprouting a new branch (Isa 11:1). the Son of Abraham: Class Question: What do you think of when you think of Abraham in the New testament? Class Question: If Abraham came first why is David listed first in the title of Jesus' Genealogy? - the Son of Abraham: A racial sonship, and here it is one person He is linked to per- se and not all who follow until we get to David - Only here used as a title of Jesus Christ - Whereas Son of David as a title I used 15 times in the NT - In both David s and Abraham s case a son was promised and Jesus is the perfect fulfillment of that son, the immediate sons being a disappointment in many ways - Jesus is also son of Abraham. It could not be otherwise, granted that he is son of David. Yet Abraham is mentioned for several important reasons. Son of Abraham may have been a recognized 7
messianic title in some branches of Judaism. The covenant with the Jewish people had first been made with Abraham (Gen 12:1 3; 17:7; 22:18), a connection Paul sees as basic to Christianity (Gal 3:16). More important, Genesis 22:18 had promised that through Abraham s offspring all nations (panta ta ethnē, LXX) 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 - Both David and Abraham were sinners, yet by God s grace they were ancestors of the Messiah, the Christ. From Abraham to David 2 Abraham begot Isaac, Question: Why does Matthew use 'begot' and Luke in his genealogy use son of' (see Luke 3:23)? After discussion see: 1 John 5:1 and then see John 1:12 Morris: The comparative disuse in modern times of the verb beget or 'begot' presents a problem in translation; Matthew s verb denotes the action of the male parent, but the repetition of begot sounds strange today. NRSV and others render it was the father of, which refers to a state rather than an event. I have used the word fathered, which is not an ideal translation but gives us the general idea. Throughout the genealogy Matthew has the article with the names; this appears to have been a colloquial usage since it is neither the classical nor the normal New Testament custom. He mostly uses the forms of names in LXX rather than those in the Hebrew and seems to depend largely on 1 Chronicles 2 3. We have underlined all wording out of formula from so and so begot Isaac begot Jacob, and Jacob begot Judah and his brothers. 3 Judah begot Perez and Zerah by Tamar, - Perez : 10 generations to David (Ruth 4:18-22). In Deut. 23:2 an illegitimate son prohibits inheritance until the 10th generation. - so we have: 1) Perez 2) Hezron 3) Ram 4) Amminadab 5) Nahshon 6) Salmon 7) Boaz 8) Obed 9) Jesse 10) David! - Class Question: So this being true why was Saul the first King of Israel? Perez begot Hezron, and Hezron begot Ram. 4 Ram begot Amminadab, Amminadab begot Nahshon, and Nahshon begot Salmon. 5 Salmon begot Boaz by Rahab, Boaz begot Obed by Ruth, Obed begot Jesse, 6 and Jesse begot David the king. From David to Joseph David the king begot Solomon by her who had been the wife of Uriah. 7 Solomon begot Rehoboam, Rehoboam begot Abijah, and Abijah begot Asa. 8 Asa begot Jehoshaphat, Jehoshaphat begot Joram, and Joram begot Uzziah. - Between Joram and Uzziah the names of Ahaziah, Joash, and Amaziah are missing 9 Uzziah begot Jotham, Jotham begot Ahaz, and Ahaz begot Hezekiah. 10 Hezekiah begot Manasseh, Manasseh begot Amon, and Amon begot Josiah. 11 Josiah begot Jeconiah and his brothers about the time they were carried away to Babylon. - Jehoiakim is missing between Josiah and Jeconiah 12 And after they were brought to Babylon, Jeconiah begot Shealtiel, - Jeconiah s line is cursed from sitting on the throne of David, see Jer. 22:28-30 8
and Shealtiel begot Zerubbabel. 13 Zerubbabel begot Abiud, Abiud begot Eliakim, and Eliakim begot Azor. 14 Azor begot Zadok, Zadok begot Achim, and Achim begot Eliud. 15 Eliud begot Eleazar, Eleazar begot Matthan, and Matthan begot Jacob. 16 And Jacob begot Joseph the husband of Mary, of whom was born Jesus who is called or said to be Christ. Class Question: Why doesn't v. 16 say that Jesus was begotten of Joseph the husband of Mary? Overview of Matthew s Genealogy - So Jesus is presented as connected with a race that could not produce or beget him. - He came into it, was of it, and yet was distinct from it. - or as John words it: John 1:11 He came to His own, and His own did not receive Him. - Five women very unusual in a genealogy. - Two are gentiles: Rahab and Ruth though both are received into the nation - Two are Harlots or acted like a harlot: Rahab and Tamar - One is an adulterer with David, Bathsheba - One is highly graced, a virgin, named Mary - This line is cursed from Jeconiah on by God, Jer. 22:28-30 Scofield on which Mary: (Class: read this on your own) Six Mary s are to be distinguished in the N.T.: (1) Mary the mother of Jesus; always clearly identified by the context. (2) Mary Magdalene, a woman of Magdala, out of whom went seven demons (Lk. 8:2). She is never mentioned apart from the identifying word Magdalene. (3) The mother of James (called the less, Mk. 15:40) and Joses, the apostles. A comparison of John 19:25, Mt. 27:56, and Mk. 15:40 establishes the inference that this Mary, the mother of James the less, and of Joses, was the wife of Alphaeus (called also Cleophas, John 19:25), and a sister of Mary the mother of Jesus. Except in Mt. 27:61, and 28:1, where she is called the other Mary (i.e. other than her sister, Mary the Virgin); and John 19:25, where she is called of Cleophas, she is mentioned only in connection with one or both of her sons. (4) Mary of Bethany, sister of Martha and Lazarus, mentioned by name only in Lk. 10:39, 42; John 11:1, 2, 19, 20, 28, 31, 32, 45; 12:3, but referred to in Mt. 26:7; Mk. 14:3 9. (5) The mother of John Mark, and sister of Barnabas (Acts 12:12). (6) A helper of Paul in Rome (Rom. 16:6). - The changed expression here is important. It is no longer, who begat, but, Mary, of whom was born Jesus. Jesus was not begotten of natural generation, but He was born like all other humans except Adam and Eve. Matthew's Summary of the Genealogy of Jesus Christ 17 So all the generations from Abraham to David are fourteen generations, - no omissions in this set of fourteen from David until the captivity in Babylon are fourteen generations, and from the captivity in Babylon until the Christ are fourteen generations. - In these two sets of 14 Matthew has named all who are chosen to complete the chain unto the birth of Jesus - This is Matthews summary of the genealogy of Jesus Christ - These sections of 14 generations are deliberate on Matthew s part and constitute his way of saying that this not the complete genealogy of Jesus, but a selective genealogy, some names are left out 9
Home Work: Do your readings on chapters 3 and 4. Also read carefully the Summary Outline. Be ready with 5 evenly chapter spaced questions for the class to test their knowledge of this summary of chapters 1-15. 10