Expositor's Bible Commentary Commentary Matthew 1

The first words of Matthew may be translated as “a [coherent and unified] record of the origins of Jesus Christ,” thus serving as an opening statement of the first two chapters.

The designation “Jesus Christ the son of David, the son of Abraham” resonates with biblical nuances. (For comments regarding “Jesus,” see comment on 1:21.). “Christ” is roughly the Greek equivalent to “Messiah” or “Anointed” (see comment on Mk 8:29). 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” almost always appears as a title (“the Messiah”). But it was natural for Christians after the Resurrection to use “Christ” as a name (e.g., “Jesus Christ”), though it is doubtful whether the titular force ever entirely disappears. In Matthew, only in vv.1, 16, 18 can “Christ” be defended as designating a name as well as a title of Jesus.

“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 (Psalms 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 Samuel 7:12–16). Isaiah foresaw that a “son” would be given, a son with the most extravagant titles who would reign on David’s throne (Isaiah 9:6–7). In Jesus’ day at least some branches of popular Judaism understood “son of David” to be messianic. In the minds of the early Christians, the tree of David, hacked off so that only a stump remained, was sprouting a new branch (Isaiah 11:1).

Jesus is also “son of Abraham.” The covenant with the Jewish people had first been made with Abraham (Genesis 12:1–3; Genesis 17:7; Genesis 22:18). More important, 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” (28:19).

Of the twelve sons of Jacob, Judah is singled out, as his tribe bears the scepter (Genesis 49:10; cf. Hebrews 7:14). The words “and his brothers” indicate that the Messiah emerges within the matrix of the covenant people (cf. the twelve tribes of Israel). Neither the half-siblings of Isaac nor the descendants of Jacob’s brother, Esau, qualify as the covenant people in the OT.

Matthew’s chief aims in including the genealogy are hinted at in the first verse—namely, 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. Therefore the genealogy focuses on King David (1:6) on the one hand, yet on the other hand includes Gentile women. Many entries would touch the hearts and stir the memories of biblically literate readers, though the principal thrust of Matthew’s genealogy ties together promise and fulfillment.

The names in the first two-thirds of the genealogy are taken from the LXX (1 Chronicles 1–3, esp. 2:1–15; 3:5–24; cf. Ruth 4:12–22). After Zerubbabel, Matthew relies on extrabiblical sources of which we know nothing. But there is good evidence that records were kept at least till the end of the first century.

More difficult is the question of the relation of Matthew’s genealogy to Luke’s, in particular the part from David on (for a description of the differences between Mt 1:2–17 and Lk 3:23-31, as well as attempts at a solution, see comments on Lk 3:23–38).

Matthew’s chief aims in including the genealogy are hinted at in the first verse—namely, 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. Therefore the genealogy focuses on King David (1:6) on the one hand, yet on the other hand includes Gentile women. Many entries would touch the hearts and stir the memories of biblically literate readers, though the principal thrust of Matthew’s genealogy ties together promise and fulfillment.

The names in the first two-thirds of the genealogy are taken from the LXX (1 Chronicles 1–3, esp. 2:1–15; 3:5–24; cf. Ruth 4:12–22). After Zerubbabel, Matthew relies on extrabiblical sources of which we know nothing. But there is good evidence that records were kept at least till the end of the first century.

More difficult is the question of the relation of Matthew’s genealogy to Luke’s, in particular the part from David on (for a description of the differences between Mt 1:2–17 and Lk 3:23-31, as well as attempts at a solution, see comments on Lk 3:23–38).

Probably Perez and Zerah (v.3) are both mentioned because they are twins (Genesis 38:27). Tamar, wife of Judah’s son Er, is the first of four women mentioned in the genealogy (see comment on v.6). Little is known of the next five names in the genealogy. Amminadab is associated with the desert wanderings in the time of Moses (Numbers 1:7). Therefore approximately four hundred years (Genesis 15:13; Exodus 12:40) are covered by the four generations from Perez to Amminadab. Doubtless several names have been omitted: the Greek verb translated “was the father of” (GK 1164) does not require immediate relationship but often means “was the ancestor of.” Similarly, the line between Amminadab and David is short: more names may have been omitted. For example, it is almost certain that the Rahab mentioned is the prostitute of Jos 2 and 5 (see comments on next verse) and was certainly not the biological mother of Boaz (see Ru 4:12, 18–22).