Life Project Blog

Matthew continues his genealogy as he moves from the first group of 14 names to the next. The first group culminates in King David, that glorious figure who is “a man after God’s own heart”, with whom God made a covenant that one of his descendants would always be on his throne, and quickly the second group of 14 comes along, ending with no one on David’s throne. This scenario underscores the failure of the people of the Abrahamic covenant, and the lack of fulfillment of their covenant.

We can see Matthew’s historic vision in this sequence, a vision of election and high privilege followed by human failure and lost opportunity. It would seem that this is a preview of what would follow in Matthew’s story as the pattern of Israel’s rebellion and subsequent judgment unfolds in Israel’s rejection of Jesus, and Israel’s loss of kingdom (21:33-22:10) the destruction of the nation (21:41; 22:18; 23:29-24:3)and eschatological destruction (8:10-11; 22:11-14).

The final group of 14 is an interesting one for several reasons. For the most part, the names found in the first two thirds of the genealogy can be found in the Septuagint, but the nine names in vv. 13-15 don’t follow any Old Testament genealogy. In addition, Matthew uses only nine names to cover about 500 years, while Luke uses 18, and of these, only four are in both lists; two of the four are Joseph and Jesus. To be fair, this is not uncommon in comparing genealogies, as we have mentioned, and neither Matthew nor Luke are recording genealogies as  strict historical pedigrees.  Finally, Matthew’s progression from father to son is suddenly broken when there is no direct link between Joseph and Jesus, leaving the father of Jesus not strictly identified (see verse 16). Notice that Matthew instead shifts our attention from Joseph to Mary as “mother of Jesus”.

Matthew will answer the obvious questions about this ambiguity in the next scene, and the implications of that answer will be the subject of the entire story… and to say that those implications are huge, would be an understatement, to say the least.

This is the genealogy of Jesus the Messiah the son of David, the son of Abraham: (1:1)

Matthew begins with this verse full of content and contextual implications. It would seem that Matthew is intent on linking the story of Jesus to the larger context of Israel’s history. Notice his reference to “the genealogy of” in language which in the original Greek parallels that of the Septuagint in Gen. 2:4 and 5:1, alongside the names of David and Abraham, two of Israel’s most illustrious heroes. That Matthew uses the terms “Jesus the Messiah” (or Jesus Christ) makes it quite clear that this son of David is special (cf. 2:4; 16:16, 20; 22:42; 24:5, 23; 26:63, 68). In putting the personal name together with the messianic concept, Matthew is referring back to the hopes of an entire Nation.

With the reference “son of David” our author is hearkening back to the glory days of his people and God’s covenant promises concerning the Davidic royal house, David may well be considered the pivotal name in the genealogy for it is mentioned 5 times, and is the only name associated with the title of “king” (v. 6), singling him out of all other royal references as the greatest. Many scholars also point out the presence of the numerical value associated with the Hebrew numeric consonants. For the name David the numerics look like this: d (4) w (6) d (4) or 4 + 6 + 4 = 14. The number 14 is the number of David to be sure, but here it appears that, as some suggest, it has more meaning than that, for it is also arrived at by multiplying 2 X 7. Seven, as we saw in our study of Revelation, is the number of completeness or perfection. Jesus is the second Person of the godhead. Thus, some suggest that 14 is the number of Messiah, and when you compare that to David, and recall that the Messiah would be the son of David, these scholars conclude their case.

As for me personally, I don’t know who is right or wrong about the numbers, but in noticing how often the number 14 appears here, and remembering how the ancient Jews felt about numbers, it appears to me that at the least, Matthew is trying in every way possible to make sure that his readers get “son of David” and “Messiah” out of this discussion.

Matthew goes on to mention that David was a “son of Abraham” which is another interesting component. Recall God’s covenant with Abraham: Isaac was the son of promise through whom all of the nations of the world would be blessed. Here, David is named “son of Abraham”. Jesus is mentioned as “son of David” and “Messiah” with the obvious attempt to reinforce Matthew’s contention that Jesus is the ultimate fulfillment of God’s covenant promise to Abraham.

This isn’t such a boring genealogy is it?

While Matthew doesn’t mention every man who could be mentioned here, the inclusion of the names of four women is worthy of our note. As scholars like to do, they often differ about why these four names are included. My thought is that these women are all Gentiles; yet here they are in the genealogy of Jesus, who is the fulfillment of the very non-Gentile Abrahamic covenant. It strikes me that this may be important for two reasons: First, because Matthew makes certain to point out when Jesus breaks the ethnic barrier between Jew and Gentile (cf. 8:5-13; 15:21-28; 28:18-20), and second because of the way that social outcasts received His message. Whether or not this was Matthew’s thinking, one thing is perfectly clear: This is no ordinary genealogy, and with the arrival of Jesus the Messiah, nothing would ever be the same again.

We’ll pick up in verse 6 when we get together next time!

I’ll confess to you right here and now that when I sit down to read the Bible, I skip the genealogies, but when I sit down to study the Bible, I look for genealogies. For many who casually read the Bible, genealogies are cumbersome, boring and wearysome, but for more than casual readers, we come to realize that they are not included in the inspired text just to fill space or aid in curing insomnia; they tell a story.

Matthew begins his telling of the story of Jesus Christ by giving us some vital insight into just exactly who this Jesus guy is, and He is no ordinary man. It is no coincidence then, that this is no ordinary genealogy. When most people look at a Biblical genealogy, we assume that this is an exact record of biological ancestry; a pedigree one might say, but this isn’t always the case, in fact it seldom is just that. Sometimes, genealogies in the Bible don’t match up exactly, and skeptics and scoffers have no end of fun criticizing the Scriptures for what they assume to be historical inaccuracies, because they overlook the fact that the Scriptures are not like other books, for they are God’s revelation of Himself to Man, not the mere musings of the human mind.

In order for us to get the value of Biblical genealogies, we must realize that they are not so much concerned with a person’s biological ancestry as they are with demonstrating a person’s corporate and tribal status within the larger community. We can see this by noticing that in most cases, the great names are first, and the last name is the person who is being magnified by the presence of the greater names. By doing this, a storyteller can set up the basis for telling the descendant’s story by putting the descendant (last name) into the context of his great ancestors.

Matthew does not follow that pattern here, for he does not build Jesus up by associating His name with His great ancestors, rather he builds up the ancestors by associating their names with that of Jesus, which is the first and last name that is mentioned. I think a quick look at the structure will show you what I mean:

First off, we are looking here at Matthew 1:1-17 which is broken into three main sections. Verses 2-6 cover the time in the history of the Jewish people from Abraham to David, a period that culminates in the high point of Israelite history in the beginning of the Davidic monarchy.  In verses 7-11, Matthew reminds his readers both of the glory of the Davidic reign and the steady slide that resulted in Israel’s darkest period of captivity. The third period, in verses 12-16, extends from the captivity to Jesus, a period in which there is no king, a period in which the Jews are at the mercy of foreign powers and in which their hopes of redemption grow and are finally met when Jesus comes onto the scene as the culmination of Jewish history. Notice verse 16 where Jesus is born and is named by Matthew as “Jesus who is called Christ”. In doing this, Matthew is making all who have gone before subservient to Jesus, the Redeemer of Israel.

Note verse 17:

Thus there were fourteen generations in all from Abraham to David, fourteen from David to the exile to Babylon, and fourteen from the exile to the Christ.

In this summation, Matthew has done two interesting things: First, he has tied Jesus to the history of Israel so as to place Him at its very center, and second, he set up His arrival as a the beginning of a whole new era, an era that is not like any that has come before. In doing this, Matthew has also forced us to notice the number 14, since he mentioned it three times in his summary verse. We’ll consider this and other exciting things as we continue our look at this amazing passage next time; see you then!

From the second century AD onward, Matthew the tax collector has been identified as the author of this, the first Gospel in our New Testament. As is true with the other three Gospels, it first began to be circulated without an author’s name and so it remains debatable whether or not he was the actual author; that is if you want to debate. Most likely written sometime after 70 AD, there has never been much in the way of debate concerning its veracity or worthiness of being considered divinely inspired, and it usually appeared at the top of any list of writings to be included in Scripture.

This Gospel is uniquely Jewish in its orientation, which is why it was thought to have been written for a primarily Jewish audience. More than any other of the Gospels, Matthew points out all of the things Jesus did to fulfill Old Testament Scripture, yet the records indicate that it was probably the most popular of all New Testament writings as early as the second century. It was most often referred to and most often quoted in the surviving early Christian writings, by both Jewish and Gentile Christians.

Among the writers of the New Testament, Matthew stands out as the best actual writer in literary terms. He writes not as an eye witness, which he most assuredly was to many of the events in his narrative, but as a third party narrator, which gives his readers an advantageous position from which to view the events he describes. Often, he tells us what the characters are thinking, what their motivations and emotions are, insights which clearly increase our understanding. He, as we will see, uses literary devices to illustrate his points, as well as a deliberately devised structure that helps to clearly set out his seven major themes… and there is a fascinating unity in the fact that there are seven sections of the book, that use seven themes to convey the Person of Jesus Christ to his readers.

There is little doubt in my mind that the use of “seven” was deliberate on his part. Seven of course, is the number of completeness or perfection; some would say it is God’s number as seen in an apocalyptic view of the Scriptures. As we will see in our discussion of chapter 1, the very genealogy of Jesus in Matthew’s account is full of the number seven, or more accurately a multiple of that number: 14… the number of Messiah. You just can’t read Matthew without being clear about who Jesus is!

Here is the structure of the book:

1:1 – 4:16        Establishes the identity and role of Jesus Christ.

4:17 – 11:1      Jesus begins His ministry of teaching and healing to establish God’s presence in the land.

11:2 – 16:20    Jesus’ disciples, through divine inspiration receive special insight into His person and mission.

16:21 – 20:34  Jesus engages the disciples in explicit discussions about His priorities and intentions and the ultimate purpose of His mission.

21:11 – 25:46  In Jerusalem Jesus’ teaching and actions lead to rising conflict with the Jewish leaders.

26:1 – 27:50    As the situation intensifies, Jesus strives to willingly complete His mission.

27:51 – 28:50  God vindicates His Son through cosmic signs and resurrection from the dead and gives Him the authority to commission His Church.

I don’t know about you, but I can hardly wait to get started; see you next time!