COMMENTARY ON MATTHEWCommentary and Lesson on Matthew 1:1-17
by Dr. Knox Chamblin
THE GENEALOGY OF JESUS CHRIST. 1:1-17.
I. THE FOCUS OF MATTHEW.
The opening words of v. 1, biblos geneseos, introduce either "a record of the genealogy" (NIV), vv. 2-17, or "a record of the origins" (D. A. Carson, Matthew, 61), chs. 1-2 (the noun genesis recurs in 1:18, "th birth of Jesus Christ"), but not the book as a whole. While 1:1 introduces the genealogy (vv. 1-17) or at most the birth narrative (chs. 1-2), there are important pointers to Matthew's overall purpose. He here presents themes which he considers crucial for our understanding of Jesus, and which he shall expound more fully in the chapters to follow. Observe (i) the stress on Jesus as Christ, as son of Abraham, and as son of David, in v. 1, and (ii) the structuring of the genealogy itself according to these three names (vv. 2-16), as underscored in v. 17.
II. JESUS CHRIST THE SON OF ABRAHAM.
This identification (v. 1), and the genealogy which traces Jesus' parentage back to Abraham, places the Savior firmly in history. As "son of Abraham," he is truly a man (later heretical teaching sought to distinguish the divine Christ from the human Jesus). Moreover, as a descendant of Abraham, the progenitor of the nation of Israel, Jesus is a true Hebrew (cf. 3:9). Most importantly, as "the son of Abraham," Jesus is the One in whom God's ancient promises to Abraham will find their fulfillment. Note Gen 12:1-3, with its threefold promise of a great nation (and seed), a land, and blessings for the Gentile nations.
III. JESUS CHRIST THE SON OF DAVID.
A. Jesus the Messiah.
In 1:1, Matthew joins the titles "Christ" and "son of David" directly to each other. "Christos" (vv. 1, 16, 17) is the Greek equivalent of the Hebrew Messiah, "an anointed one." That the title "son of David" directly follows, indicates that Jesus is here presented as an anointed king, whom God has appointed as heir to David's throne. Note that of all the kings listed in vv. 6-11, David alone is expressly called king, v. 6. Cf. 21:5 ("See, your king comes to you") and 9 ("Hosanna to the Son of David!").
B. The Number 14.
1. Matthew's purpose. This genealogy is not exhaustive. Matthew has selected certain names to compose a genealogy consisting of three sets of 14. The numerical value of the Hebrew name for David is 14; this may well account for Matthew's structuring the genealogy, and selecting its names, according to this number (v. 17). The main explanation for the differences between Matthew's genealogy and Luke's (3:23-38), is that Matthew presents David's royal lineage through Solomon (1:6) down to Jacob and Joseph (1:16), whereas Luke presents Joseph's natural ancestry back to David through Heli (3:23) and Nathan (3:31).
2. Matthew's arithmetic. Could Matthew count?
a. Reckoning 1. Abraham through David = 14 (vv. 2-6a); David through Jeconiah = 15 (vv. 6b-11); Jeconiah through Jesus = 14 (vv. 12-16).
b. Reckoning 2. Abraham through David = 14; Solomon through Jeconiah = 14; Shealtiel through Jesus = 13.
c. Reckoning 3. Abraham through David = 14; Solomon through Jeconiah = 14; Shealtiel through Joseph and Mary and Jesus = 14.
d. Reckoning 4. Abraham through David = 14; David through Josiah ("the father of Jeconiah and his brothers at the time of the exile to Babylon") = 14; Jeconiah through Jesus = 14. In support, note the wording of v. 17: "fourteen from David to the exile to Babylon, and fourteen from the exile to the Christ."
Unless we opt for d., we must conclude (i) that Matthew is not concerned about perfect consistency (cf. a.-c.), or (ii) that he is not concerned about exact precision (i.e. three exactly parallel and perfectly consistent reckonings of 14). His main concern, in any case, is to present Jesus' ancestry in three sections, according to a number (14) derived from David's name. "The symbolic value of the fourteens is of more significance than their precise breakdown" (Carson, 68).
IV. THE WONDERS OF GOD.
A. God's Faithfulness.
The genealogy attests to Yahweh's faithfulness over the centuries, never forgetting or abandoning his covenantal promises to Abraham but bringing them through the course of history to the time appointed for their fulfillment.
B. God's Grace.
1. Four women. The very mention of women in a Hebrew genealogy is unusual. The names chosen are the more notable because some of the more distinguished women are omitted (e.g. Sarah, Rebecca, Rachel). Four women are expressly mentioned (before we come to Mary herself). They are Tamar, v. 3, Rahab and Ruth, v. 5, and "Uriah's wife" (Bathsheba), v. 6.
2. God's grace for sinners. Sexual irregularities are associated with at least three of these four. Tamar was involved in an illicit sexual liaison with her father-in-law Judah (Gen 38). This Rahab is almost certainly the prostitute Rahab of Joshua 2 et seq., although nowhere does the OT indicate that Boaz's mother was named Rahab. Bathsheba was involved in an adulterous union with King David. Furthermore, it is probable that Ruth 3:1-14 describes a sexual encounter between Ruth and Boaz (the Hebrew idiom "to uncover the feet," 3:4, 7, is euphemistic for uncovering the sexual organs). Cf. in this light, Mt 1:21b, "he will save his people from their sins" - a promise embracing "his people" in OT times.
3. God's grace for Gentiles. Certainly two and perhaps three of the four women are Gentiles. Rahab was a Caananite. Ruth was a Moabitess who marries the Hebrew Boaz (Ruth 1-4). It may be that Bathsheba, like her first husband Uriah, was a Hittite. Already in OT times, certain Gentiles are "being blessed in Abraham" (Gen 12:3) and incorporated into the covenant-people. We should therefore not apply the words "his people" (1:21) to Jews exclusively. Cf. the response of John the Baptist to the Jews (who have cried, "We have Abraham as our father"), "I tell you that out of these stones God can raise up children for Abraham" (3:9b). (If out of stones, how much more easily and readily out of Gentiles?)
C. God's Power.
1. The restoration of the exiles. The Babylonian exile is emphasized in the genealogy (1:11-12, 17). The sustaining might of the faithful God is evident in the very fact that the exiles are restored to the land (cf. the promise to Abraham), and in the fact that the royal lineage is kept intact even though there are no descendants of David reigning from Jerusalem.
2. The virginal conception. There is an abrupt change in Matthew's language at 1:16b. In 1:2-16a he has consistently used the formula, " begat [egennasen] ." Here in v. 16b he writes instead, "Joseph, the husband of Mary, of whom [ex has, feminine singular relative pronoun] was born [egennatha, aorist passive of gennao] Jesus, who is called Christ." The historical fact of the virginal conception forces this grammatical change upon the carefully structured Matthean genealogy. God's miraculous power was at work in the womb of Mary. Mary is different from the four women who are mentioned earlier in the genealogy, in that she is neither a sinner (in the sense that they were) nor a Gentile. She is nonetheless like them in that her life too becomes the place of a mighty visitation of the saving grace of God. In her life, as in theirs, there is evidence of an extraordinary working of God's power toward the achieving of his saving purpose. In their lives, as in hers, the "strange and unexpected" occurs (Carson, 66). The peculiar form of expression found in 1:16b "cries out for the explanation provided in the ensuing verses" (Carson, 68).
SUGGESTED TEACHING OUTLINE
MAIN IDEA: Jesus is the Christ, the promised Davidic king who is to reign over the restored kingdom of Israel forever. His birth demonstrates God’s power, grace, and covenant faithfulness.
I. Jesus is the Christ (1:1,16,17)
A. Jesus is the son of David, heir to David’s throne (1:1,6,17)
B. Jesus is the son of Abraham, heir to the blessings of the Abrahamic covenant (1:1,2,17)
II. Christ’s birth demonstrates God’s power, grace, and faithfulness (1:1-17)
A. God’s power
1. Preserving his people through the Exile (1:11,12)
2. Virginal conception (1:16)
B. God’s grace (1:3,5-7,11,16)
1. To women (1:3,5,6,16)
2. To sinners (1:1,3,5,6,7,11)
3. To Gentiles (1:5-6)
C. God’s covenant faithfulness (1:1-17)
1. To Abraham [see Gen. 15:18-21; 17:1-8; 22:17-18] (1:1,2,17)
2. To David [see 2 Sam. 7:5-29; Pss. 89; 132] (1:1,6,17)
3. To his people (1:11,12,16,17)
SUGGESTED STUDY OUTLINE
MAIN IDEA: Jesus is the Christ, the promised Davidic king who is to reign over the restored kingdom of Israel forever. His birth demonstrates God’s power, grace, and covenant faithfulness.
I. Jesus is the Christ (1:1,16,17)
A. Jesus is the son of David (1:1,6,17)
1. Jesus is the anointed king (1:1,6,16,17)
2. The genealogy’s form reinforces Jesus as the Son of David (1:17)
a. The number fourteen is derived from David’s name [D=4; V=6; vowels=0] (1:17)
b. The genealogy focuses on the Davidic kingdom (1:1,6,12,17)
i. Critical juncture at the establishment of the Davidic kingdom (1:6,17)
ii. Critical juncture at the fall of the Davidic kingdom (1:11,12,17)
iii. Critical endpoint at Christ’s birth, the restoration of the Davidic kingdom (1:16,17)
B. Jesus is the son of Abraham (1:1,2,17)
1. Jesus was truly a man (1:1,2,16)
2. By Jesus was truly a Hebrew (1:1,2,16)
3. The fulfillment of the promises made to Abraham was to come through the Davidic kingdom and king (1:1,6,17)
II. Christ’s birth demonstrates God’s power, grace, and faithfulness (1:1-17)
A. God’s power
1. Exile (1:11,12)
a. People and David’s royal lineage kept in tact during exile (1:6-16,17)
b. Restoration promise fulfilled in Christ (1:1,16,17)
2. Virginal conception (1:16)
B. God’s grace (1:3,5-7,11,16)
1. To women (1:3,5,6,16)
2. To sinners (1:1,3,5,6,7,11)
a. Tamar (1:3)
b. Rahab (1:5)
c. Ruth (1:5)
d. David and Bathsheba (1:6)
e. Solomon [see Neh. 13:26] (1:6,7)
f. Jeconiah [see Jer. 22:24-30] (1:11)
3. To Gentiles (1:5-6)
a. Rahab (1:5)
b. Ruth (1:5)
c. Bathsheba (1:6)
C. God’s covenant faithfulness (1:1-17)
1. To Abraham [see Gen. 15:18-21; 17:1-8; 22:17-18] (1:1,2,17)
2. To David [see 2 Sam. 7:5-29; Pss. 89; 132] (1:1,6,17)
3. To his people (1:11,12,16,17)
QUESTIONS FOR DISCUSSION
0. Around what famous ancestors of Christ did Matthew structure Jesus’ genealogy? How is it evident that Matthew structured the genealogy around these famous ancestors?
0. What significance attaches to the title “son of Abraham” (compare Gal. 3)?
0. What significance attaches to the title “son of David”? What significance attaches to the title “Christ”? How are the titles “Christ” and “son of David” related?
0. How do the titles ascribed to Jesus and the structure of the genealogy shed light on Matthew’s purpose in writing his gospel?
0. Why is the genealogy in Matthew 1:1-17 different from the one in Luke 3:23-38? What does this suggest about Matthew’s purpose in writing his gospel?
0. Which of the explanations of Matthew’s arithmetic make(s) the most sense to you? Have you heard other explanations not listed here? Do you think it is possible to be certain which method Matthew used? Why or why not? How does your understanding of Matthew’s purpose in writing his gospel influence your feelings about the suggested solutions to the arithmetical puzzle?
0. How does the genealogy demonstrate God’s faithfulness? To whom was God faithful and why? On what basis can you expect God to be faithful to you?
0. How does the genealogy demonstrate God’s grace? To whom was God gracious and why? On what basis can you expect God to be gracious to you?
0. How are God’s faithfulness, grace, and power related?
0. The Babylonian exile is the only historical event mentioned in the genealogy. Is this significant? Why? What, if anything, might this indicate about Matthew’s purpose in writing his gospel?
0. Was it necessary for Matthew to mention several women in order to establish Jesus as the son of Abraham and David, or as the Christ? Why do you suppose the genealogy mentions these women?
0. How did Matthew change his grammar when he wrote that Mary was Jesus’ mother? Is this significant? Why or why not?
0. How do you feel about the doctrine of Christ’s virgin birth? Do you believe that such miracles can occur? How does Matthew’s claim to Jesus’ virgin birth affect the way you will read the rest of the gospel?
0. Why do you suppose Matthew alluded to the virgin birth here? Did he do it for literary reasons? Grammatical reasons? Theological reasons? What difference would it have made if Matthew had not changed his grammar in reference to Joseph, Mary, and Jesus?
QUESTIONS FOR FURTHER STUDY
0. Read the curse God laid on Jeconiah in Jeremiah 22:24-30. How did Jesus lay claim to David’s throne, being descended from Jeconiah?
0. How does Matthew’s arithmetic affect your understanding of the doctrine of the inerrancy or infallibility of the Scriptures?