TEXT [Commentary]

I. Introduction: Origin of Jesus the Messiah (1:1–2:23)

A. Title (1:1)

1 This is a record of the ancestors of Jesus the Messiah, a descendant of David and of Abraham[*]:

NOTES

1:1 record of the ancestors. This translates a phrase that is lit. “book of the beginning” (cf. Gen 5:1). As such, 1:1 is an introduction to the genealogy of 1:2-17 rather than a title for the infancy narrative of Matt 1–2, the narrative of Jesus’ life up to the beginning of his ministry (1:1–4:11), or for the Gospel as a whole. Strictly speaking, it seems most likely that this “record of the ancestors of Jesus the Messiah” introduces the infancy narrative of Matt 1–2. However, when Matthew is read as a literary whole, the key ideas of 1:1 are found throughout this Gospel. Thus, from a literary standpoint, it is difficult to limit the title to the genealogy. Davies and Allison (1988:150) argue from the LXX usage of this expression (Gen 2:4; 5:1) that Matthew’s entire book is involved in this title.

Son of David and son of Abraham. These are key persons in the genealogy that follows this verse (cf. 1:2, 6, 17).

COMMENTARY [Text]

While the word “Jesus” in 1:1 is obviously a personal name, the NLT’s “the Messiah” indicates that the Greek Christos [TG5547, ZG5986] (“Christ,” “Messiah,” “anointed one”; cf. 1:16, 17, 18; 2:4; 11:2; 16:16, 20; 22:42; 23:10; 24:5, 23; 26:63, 68; 27:17, 22) should be viewed as a title that indicates Jesus’ supreme role and office in God’s plan. Both Christos and its Hebrew equivalent (meshiakh) are related to the ceremony of anointing a king or priest for office in recognition of God’s approval (Exod 28:41; 1 Sam 9:15-16; 10:1; 16:3, 12-13; 1 Chr 29:22). In some Old Testament passages the term “the LORD’s anointed” is a title for the divinely endorsed king (1 Sam 24:6; 2 Sam 1:14; Ps 2:2). During intertestamental times, messianic speculation flourished as Israel reflected on the prophetic hope of a restored Davidic monarchy. Messianic hope was tied to Israel’s longing for God’s final judgment of the nations and Israel’s resulting freedom from Gentile domination. In Matthew Christos is a key title that portrays Jesus as the one who fulfills these promises.

When Matthew joins “Son of David, Son of Abraham” to “Messiah,” Jesus’ unique status is even more strongly stressed. “Son of David” is frequently a messianic title (1:1, 6, 17, 20; 9:27; 12:23; 15:22; 20:30, 31; 21:9, 15; 22:42, 45), drawing from such Old Testament material as 2 Samuel 7:11-16 and Psalm 91. “Son of Abraham” occurs only in 1:1, but Abraham is mentioned elsewhere (1:2, 17; 3:9; 8:11; 22:32) as the proto-typical Israelite whose eminent status in God’s Kingdom is unquestionable. This close connection of Jesus with Abraham may be contrasted with John’s and Jesus’ severance of the Jewish religious leaders from any connection with Abraham (3:9; 8:11). Perhaps Matthew’s stress on Gentiles (e.g., 2:1; 4:15; 8:5; 15:22; 27:54) implies that in Jesus, the promise that all nations would be blessed through Abraham is fulfilled (Gen 12:1-3).

It is obvious even to the casual reader that each of the four Gospels begins uniquely. Mark begins in the most concise fashion and has the reader at the outset of Jesus’ ministry by 1:9. The Johannine prologue (1:1-18) concerning the “Word” who became flesh sets the tone for many of the themes of John’s Gospel. Matthew and Luke alone contain material about Jesus’ infancy and early years, though this material seldom overlaps. All four Gospels do, however, stress the preparatory ministry of John the Baptist before they launch into the ministry of Jesus.

Matthew’s story of the origin of Jesus begins with a title and genealogy (1:1-17) that show who Jesus is. Matthew continues with the account of his miraculous birth (1:18-25), which shows how Jesus entered the world. Matthew then follows with the events surrounding the arrival of the mysterious Magi, Jesus’ sojourn in Egypt, and his return to Nazareth (2:1-23), showing where Jesus lived. This unique Matthean material leads into the shared story of John’s ministry (3:1-12), Jesus’ baptism (3:13-17), and Jesus’ temptation (4:1-11). All this paves the way for the beginning of his ministry (4:12ff) while introducing the reader to such crucial Matthean themes as the sonship of Jesus and his role in fulfilling the Old Testament.