Matthew 1

Introduction to the book. Even though it’s the first book in the New Testament, most scholars don’t think Matthew was the first gospel written—not that that is important. The writer, also known as Levi, was a tax collector and an apostle of Jesus. He is thus an eyewitness of most of the events he records. That gives his writing historical credibility, though the ultimate author, of course, is God (II Timothy 3:16). Still, the Lord intends for us to have solid evidence for our beliefs, and since much of the Bible is history, it is further confirmation to have people write the histories who were in a position to know the facts.

Matthew seems to have been written largely for a Jewish audience. We deduce this from his many quotations from the Old Testament—apparently, trying to use the Old Testament Scriptures to convince his readers that Jesus is the Christ. Such a line of reasoning wouldn’t have meant as much to Gentiles.

Chapter one begins with the genealogy of Jesus from Abraham to Christ—through David. Thus, Jesus is a Jew, but more importantly, He comes from the line of David, the kingly line. Matthew divides his genealogy into three section of 14 people each—from Abraham to David, from David to the Babylonian captivity, and from the captivity to Christ. There are gaps in Matthew’s genealogy, but the basic line is solid. The reason for the omissions is so that Matthew can have the three groups of 14. That makes for easier memorization. Since most people in the ancient world were illiterate, writers tried to make things as simple as possible for them—lots of poetry, equal groupings like in genealogies, lots of repetition—things like that. Most of us don’t bother memorizing the genealogies or even reading them, but they were extremely important to the Jews, and have significant historical meaning. The Bible isn’t a “once upon a time” book; the authors—and God—root their writings in historical fact.

The virgin birth of Christ (vs. 18-25)--The last few verses of the chapter record the birth of Jesus. Mary, a virgin, was found with child by the Holy Spirit—thus, Jesus is the “Son of God,” since the Spirit is the third person of the godhead. Until Mary’s betrothed, Joseph, was told by an angel about her miraculous conception, he was going to put her away—he would have had to do that, legally, because of the nature of a Roman “betrothal.” It was a binding contract, stronger than our “engagement,” but not full marriage. Joseph then accepted Mary, but did not know her (sexually) until the child was born (v. 25), which implies, of course, that he did know her afterwards. The doctrine of the perpetual virginity of Mary is not supported in Scripture. It has historical roots, actually in a compromise the Catholic Church made with pagans it was trying to convert. Matthew later speaks of Jesus having four “brothers” (Matthew 13:55).

One final thought. Matthew mentions, again for his Jewish readers, that Jesus’ birth of a virgin was the fulfillment of Old Testament prophecy: “So all this was done that it might be fulfilled which was spoken by the Lord through the prophet, saying: ‘Behold, the virgin shall be with child, and bear a Son, and they shall call His name Immanuel,’ which is translated, ‘God with us’” (vs. 22-23). Fulfilled prophecy is perhaps the strongest proof the inspiration of the Bible, and a very strong support for the deity of Jesus.