Matthew 1:1

This verse is obviously a title, but is it a title of the whole Gospel, a title for the prologue (chs. 1-2), or a title for the genealogy that follows (Matthew 1:1-17)? Probably it refers to the genealogy. There is no other ancient Near Eastern book-length document extant that uses the expression biblos geneseos (book or record of the generation) as its title. [Note: Carson, "Matthew," p. 61.] While the noun genesis (birth) occurs again in Matthew 1:18, there it introduces the birth narrative of Jesus. In the Septuagint the same phrase, biblos geneseos, occurs in Genesis 2:4; Genesis 5:1 where in each case a narrative follows it, as here. Genealogies are quite common in the Old Testament, of course, and the presence of one here introduces a Jewish flavor to Matthew’s Gospel immediately.

"Each use of the formula [in the Bible] introduces a new stage in the development of God’s purpose in the propagation of the Seed through which He planned to effect redemption." [Note: Merrill C. Tenney, The Genius of the Gospels, p. 52.]

The last Old Testament messianic use of this phrase is in Ruth 4:18, where the genealogy ends with David. Matthew reviewed David’s genealogy and extended it to Jesus.

"The plan which God inaugurated in the creation of man is to be completed by the Man, Christ Jesus." [Note: Toussaint, p. 36.]

This is the genealogy of Jesus Christ. The name Jesus is the Greek form of the Hebrew name Joshua, and it means "Yahweh is salvation" (yehoshua, the long form) or "Yahweh saves" (Yeshua, the short form). The two major Joshuas in the Old Testament both anticipated Jesus Christ by providing salvation (cf. Hebrews 3-4; Zechariah 6:11-13).

"Jesus" occurs no fewer than 150 times in Matthew, but human characters never use it when addressing Jesus Himself in this book. Matthew evidently reserved the use of this name for himself to establish the closest possible association between himself as the narrator and Jesus so his point of view might coincide with that of Jesus. [Note: Kingsbury, pp. 45-46.]

The name Christ is the rough equivalent of the Hebrew "Messiah" or "Anointed One." In the Old Testament it refers generally to people anointed for a special purpose including priests, kings, the patriarchs (metaphorically), and even the pagan king Cyrus. It came to have particular reference to the King whom God would provide from David’s line who would rule over Israel and the nations eventually (cf. 2 Samuel 7:12-16; Psalms 2:2; Psalms 105:15; et al.). The early Christians believed that Jesus of Nazareth was the Christ of the Old Testament. Because they used both names together, "Christ" became a virtual name for Jesus, a titulary (title turned name). Paul, for example, used it this way frequently in his writings.

Matthew introduced Jesus Christ as the descendant of David and Abraham. Why did he select these two ancestors for special mention, and why did he name David before Abraham?

Abraham and David are important because God gave each of them a covenant. God vowed that He would unconditionally provide seed, land, and blessing to Abraham and his descendants (Genesis 12:1-3; Genesis 12:7; Genesis 15; et al.). Abraham would not only receive blessing from God, but he would also be a source of blessing to the whole world. God’s covenant with David guaranteed that his descendants would rule over the kingdom of Israel forever. The house or dynasty of David would always have the right to rule, symbolized by the throne (2 Samuel 7:12-16). Thus Matthew’s reference to these two men should remind the reader of God’s promises regarding a King who would rule over Israel and the universal blessing that He would bring (cf. Isaiah 11:1). [Note: See J. Dwight Pentecost, "The Biblical Covenants and the Birth Narratives," in Walvoord: A Tribute, p. 262.]

"What is emphasized is the fact that the Messiah has His historical roots in Abraham and that He has come as a Davidic king in response to the promises to the patriarchs." [Note: Eugene H. Merrill, "The Book of Ruth: Narration and Shared Themes," Bibliotheca Sacra 142:566 (April-June 1985):137.]

"He is the Son of Abraham both because it is in him that the entire history of Israel, which had its beginning in Abraham, attains its goal (Matthew 1:17) and because he is the one through whom God will extend to the nations his blessing of salvation (Matthew 8:11; Matthew 28:18-20). . . .

"Just as the title ’Son of Abraham’ characterizes Jesus as the one in whom the Gentiles will find blessing, so the title ’Son of David’ characterizes Jesus as the One in whom Israel will find blessing." [Note: Kingsbury, pp. 47-48.]

The non-chronological order of David and then Abraham indicates that Matthew had more in mind than a simple chronological list of Jesus’ ancestors. As the Gospel unfolds, it becomes clear that the Jews needed to accept Jesus as the promised Son of David before He would bring the blessings promised to Abraham (cf. Matthew 9:27; Matthew 12:23; Matthew 15:22; Matthew 20:30-31; Matthew 21:9; Matthew 21:15; Matthew 22:42; Matthew 22:45). Jesus presented Himself to the Jews first. When they rejected Him, He turned to the Gentiles. Yet He explained that their rejection was only temporary. When He returns, the Jews will acknowledge Him as their Messiah, and then He will rule on the earth and bless all humankind (cf. Zechariah 12:10-14; Zechariah 14:4; Zechariah 14:9-11; Romans 11:26).

"Christ came with all the reality of the kingdom promised to David’s Son. But if He were refused as the Son of David, still, as the Son of Abraham, there was blessing not merely for the Jew, but for the Gentile. He is indeed the Messiah; but if Israel will not have Him, God will during their unbelief bring the nations to taste of His mercy." [Note: William Kelly, Lectures on the Gospel of Matthew, p. 14.]

"By this brief superscription Matthew discloses the theme of his book. Jesus is the One who shall consummate God’s program." [Note: Toussaint, p. 37.]

"First He is Sovereign, then Savior [in Matthew]." [Note: S. Lewis Johnson Jr., "The Argument of Matthew," Bibliotheca Sacra 112:446 (April-June 1955):143.]

"This introduction clearly demonstrates that Matthew’s purpose in writing the gospel is to provide adequate proof for the investigator that the claims of Christ to be King and Saviour are justified. For this reason, the gospel of Matthew was considered by the early church one of the most important books of the New Testament and was given more prominence than the other three gospels." [Note: Walvoord, p. 17.]

The Old Testament prophets predicted that the Messiah would be born of a woman (Genesis 3:15), of the seed of Abraham (Genesis 22:18), through the tribe of Judah (Genesis 49:10), and of the family of David (2 Samuel 7:12-13). Jesus qualified in every respect.