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| '''Matthew 1''' is the first chapter of the ] in the ]. It contains two distinct sections. The first lists the ] of ]' legal father ] down from ]. The second part, beginning at ], relates the alleged ] of Jesus. | '''Matthew 1''' is the first chapter of the ] in the ]. It contains two distinct sections. The first lists the ] of ]' legal father ] down from ]. The second part, beginning at ], relates the alleged ] of Jesus. | ||
| ==The genealogy== | |||
| ⚫ | ], father of King ]]] | ||
| ⚫ | Matthew opens with the ]' legal father Joseph, showing that the author considered it to be of much importance. The genealogy served to demonstrate that Jesus belonged to the House of ], and thus his heir. The Gospel also asserts that Jesus was in fact the son of God, and Joseph was thus not actually Jesus' father. Legally, however, Joseph was Jesus' father and some scholars contend it was legal parentage that was of the most importance. | ||
| ⚫ | Another important issue is why the genealogy listed here is quite different from that of ]. The list from the ] to Jesus' grandfather is wholly different. The most popular theory among apologists is that, while Matthew is giving the genealogy of Joseph and his father Jacob, Luke is giving the genealogy of Joseph's father-in-law ]. Other scholars doubt this theory and most who do not believe in the inerrency of the Bible are content to believe that one or both of the pair are not historically accurate. Luke's genealogy contains a more realistic number of names given the time period and Matthew's list also lacks the ] naming used in the period. ], for one, believes that the later part of Matthew's list is "a large figure of speech". He argues that at the time it was perfectly acceptable to fill gaps in a historical narrative with plausible fiction. | ||
| ⚫ | Another important issue is that Matthew skips several names in portions where the genealogy is well known from other sources. ] is left out in ] and four names are dropped from ]. See the articles on those verses for the disccusion of these omissions. | ||
| ⚫ | Unlike most Biblical genealogies Matthew's mentions several figures not on the direct line. These include four women, ], ], ], and ]. See ] for a discussion of the various explanations for their inclusion. | ||
| ⚫ | ==Birth of Jesus== | ||
| ⚫ | The second part of this chapter relates some of the events around the birth of Jesus. While Luke and Matthew disagree on some of the details the most important ideas such as the ] and the divine nature of Jesus are shared. Unlike Luke's account Matthew focuses on the character of ]. It features Joseph's discovery and concern over his betrothed's pregnancy and the message from an angel telling Joseph to stand by Mary and then quoting ] presaging the birth of the messiah. | ||
| ⚫ | That this section focuses on Joseph is unusual. Schweizer feels that Matthew is far more concerned with proving Jesus' legal status as the step-son of Joseph, and thus a legal heir of ] than he is with proving the ]. Schweizer feels this is evidence for Matthew's intended audience having mainly Jewish backgrounds, a pattern that continues throughout the Gospel. The importance placed on the reference to the Old Testament is further evidence of this. Hill feels that the quote from Isaiah was, in fact, the central element of this section and believes the entire last part of the chapter was written to prove that Jesus' story matches the prophecy. | ||
| ⚫ | Stendhal, by contrast, sees the second section of this chapter as a large footnote to the last line of the genealogy. An explanation at length of why Joseph is merely the husband of Jesus' mother but also of why Jesus is still a heir to David. Others feel that this section should be attached to the second chapter. That chapter is divided into four sections, each focused on an Old Testament quotation, and this portion is often seen as the first of those sections. | ||
| ==Verses== | ==Verses== | ||
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| |} | |} | ||
| == |
==Full text== | ||
| In the ] this chapters reads: | |||
| ⚫ | ], father of King ]]] | ||
| ⚫ | Matthew opens with the ]' legal father Joseph, showing that the author considered it to be of much importance. The genealogy served to demonstrate that Jesus belonged to the House of ], and thus his heir. The Gospel also asserts that Jesus was in fact the son of God, and Joseph was thus not actually Jesus' father. Legally, however, Joseph was Jesus' father and some scholars contend it was legal parentage that was of the most importance. | ||
| <small>]</small> The book of the generation of Jesus Christ, the son of David, the son of Abraham.<br> | |||
| ⚫ | Another important issue is why the genealogy listed here is quite different from that of ]. The list from the ] to Jesus' grandfather is wholly different. The most popular theory among apologists is that, while Matthew is giving the genealogy of Joseph and his father Jacob, Luke is giving the genealogy of Joseph's father-in-law ]. Other scholars doubt this theory and most who do not believe in the inerrency of the Bible are content to believe that one or both of the pair are not historically accurate. Luke's genealogy contains a more realistic number of names given the time period and Matthew's list also lacks the ] naming used in the period. ], for one, believes that the later part of Matthew's list is "a large figure of speech". He argues that at the time it was perfectly acceptable to fill gaps in a historical narrative with plausible fiction. | ||
| <small>]</small>Abraham begat Isaac; and Isaac begat Jacob; and Jacob begat Judas and his brethren;<br> | |||
| <small>]</small>And Judas begat Phares and Zara of Thamar; and Phares begat Esrom; and Esrom begat Aram;<br> | |||
| ⚫ | Another important issue is that Matthew skips several names in portions where the genealogy is well known from other sources. ] is left out in ] and four names are dropped from ]. See the articles on those verses for the disccusion of these omissions. | ||
| <small>]</small>And Aram begat Aminadab; and Aminadab begat Naasson; and Naasson begat Salmon;<br> | |||
| <small>]</small>And Salmon begat Booz of Rachab; and Booz begat Obed of Ruth; and Obed begat Jesse;<br> | |||
| ⚫ | Unlike most Biblical genealogies Matthew's mentions several figures not on the direct line. These include four women, ], ], ], and ]. See ] for a discussion of the various explanations for their inclusion. | ||
| <small>]</small>And Jesse begat David the king; and David the king begat Solomon of her that had been the wife of Urias;<br> | |||
| <small>]</small>And Solomon begat Roboam; and Roboam begat Abia; and Abia begat Asa;<br> | |||
| ⚫ | ==Birth of Jesus== | ||
| <small>]</small>And Asa begat Josaphat; and Josaphat begat Joram; and Joram begat Ozias;<br> | |||
| ⚫ | The second part of this chapter relates some of the events around the birth of Jesus. While Luke and Matthew disagree on some of the details the most important ideas such as the ] and the divine nature of Jesus are shared. Unlike Luke's account Matthew focuses on the character of ]. It features Joseph's discovery and concern over his betrothed's pregnancy and the message from an angel telling Joseph to stand by Mary and then quoting ] presaging the birth of the messiah. | ||
| <small>]</small>And Ozias begat Joatham; and Joatham begat Achaz; and Achaz begat Ezekias;<br> | |||
| <small>]</small>And Ezekias begat Manasses; and Manasses begat Amon; and Amon begat Josias;<br> | |||
| ⚫ | That this section focuses on Joseph is unusual. Schweizer feels that Matthew is far more concerned with proving Jesus' legal status as the step-son of Joseph, and thus a legal heir of ] than he is with proving the ]. Schweizer feels this is evidence for Matthew's intended audience having mainly Jewish backgrounds, a pattern that continues throughout the Gospel. The importance placed on the reference to the Old Testament is further evidence of this. Hill feels that the quote from Isaiah was, in fact, the central element of this section and believes the entire last part of the chapter was written to prove that Jesus' story matches the prophecy. | ||
| <small>]</small>And Josias begat Jechonias and his brethren, about the time they were carried away to Babylon:<br> | |||
| <small>]</small>And after they were brought to Babylon, Jechonias begat Salathiel; and Salathiel begat Zorobabel;<br> | |||
| ⚫ | Stendhal, by contrast, sees the second section of this chapter as a large footnote to the last line of the genealogy. An explanation at length of why Joseph is merely the husband of Jesus' mother but also of why Jesus is still a heir to David. Others feel that this section should be attached to the second chapter. That chapter is divided into four sections, each focused on an Old Testament quotation, and this portion is often seen as the first of those sections. | ||
| <small>]</small>And Zorobabel begat Abiud; and Abiud begat Eliakim; and Eliakim begat Azor;<br> | |||
| <small>]</small>And Azor begat Sadoc; and Sadoc begat Achim; and Achim begat Eliud;<br> | |||
| <small>]</small>And Eliud begat Eleazar; and Eleazar begat Matthan; and Matthan begat Jacob;<br> | |||
| <small>]</small>And Jacob begat Joseph the husband of Mary, of whom was born Jesus, who is called Christ.<br> | |||
| <small>]</small>So all the generations from Abraham to David are fourteen generations; and from David until the carrying away into Babylon are fourteen generations; and from the carrying away into Babylon unto Christ are fourteen generations.<br> | |||
| <small>]</small>Now the birth of Jesus Christ was on this wise: When as his mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost.<br> | |||
| <small>]</small>Then Joseph her husband, being a just man, and not willing to make her a public example, was minded to put her away privily.<br> | |||
| <small>]</small>But while he thought on these things, behold, the angel of the LORD appeared unto him in a dream, saying, Joseph, thou son of David, fear not to take unto thee Mary thy wife: for that which is conceived in her is of the Holy Ghost.<br> | |||
| <small>]</small>And she shall bring forth a son, and thou shalt call his name JESUS: for he shall save his people from their sins.<br> | |||
| <small>]</small>Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying,<br> | |||
| <small>]</small>Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us.<br> | |||
| <small>]</small>Then Joseph being raised from sleep did as the angel of the Lord had bidden him, and took unto him his wife:<br> | |||
| <small>]</small>And knew her not till she had brought forth her firstborn son: and he called his name JESUS.<br> | |||
| ==External links== | ==External links== | ||
Revision as of 23:41, 9 July 2005
 | It has been suggested that this article be split into multiple articles. (discuss) |
Matthew 1 is the first chapter of the Gospel of Matthew in the New Testament. It contains two distinct sections. The first lists the genealogy of Jesus' legal father Joseph down from Abraham. The second part, beginning at Matthew 1:18, relates the alleged virgin birth of Jesus.
The genealogy
Matthew opens with the genealogy of Jesus' legal father Joseph, showing that the author considered it to be of much importance. The genealogy served to demonstrate that Jesus belonged to the House of David, and thus his heir. The Gospel also asserts that Jesus was in fact the son of God, and Joseph was thus not actually Jesus' father. Legally, however, Joseph was Jesus' father and some scholars contend it was legal parentage that was of the most importance.
Another important issue is why the genealogy listed here is quite different from that of Luke 3. The list from the Babylonian captivity to Jesus' grandfather is wholly different. The most popular theory among apologists is that, while Matthew is giving the genealogy of Joseph and his father Jacob, Luke is giving the genealogy of Joseph's father-in-law Heli. Other scholars doubt this theory and most who do not believe in the inerrency of the Bible are content to believe that one or both of the pair are not historically accurate. Luke's genealogy contains a more realistic number of names given the time period and Matthew's list also lacks the papponymic naming used in the period. Gundry, for one, believes that the later part of Matthew's list is "a large figure of speech". He argues that at the time it was perfectly acceptable to fill gaps in a historical narrative with plausible fiction.
Another important issue is that Matthew skips several names in portions where the genealogy is well known from other sources. Jehoiakim is left out in Matthew 1:11 and four names are dropped from Matthew 1:8. See the articles on those verses for the disccusion of these omissions.
Unlike most Biblical genealogies Matthew's mentions several figures not on the direct line. These include four women, Tamar, Ruth, Bathsheba, and Rahab. See Matthew 1:3 for a discussion of the various explanations for their inclusion.
Birth of Jesus
The second part of this chapter relates some of the events around the birth of Jesus. While Luke and Matthew disagree on some of the details the most important ideas such as the Virgin Birth and the divine nature of Jesus are shared. Unlike Luke's account Matthew focuses on the character of Joseph. It features Joseph's discovery and concern over his betrothed's pregnancy and the message from an angel telling Joseph to stand by Mary and then quoting Isaiah 7:14 presaging the birth of the messiah.
That this section focuses on Joseph is unusual. Schweizer feels that Matthew is far more concerned with proving Jesus' legal status as the step-son of Joseph, and thus a legal heir of David than he is with proving the Virgin Birth. Schweizer feels this is evidence for Matthew's intended audience having mainly Jewish backgrounds, a pattern that continues throughout the Gospel. The importance placed on the reference to the Old Testament is further evidence of this. Hill feels that the quote from Isaiah was, in fact, the central element of this section and believes the entire last part of the chapter was written to prove that Jesus' story matches the prophecy.
Stendhal, by contrast, sees the second section of this chapter as a large footnote to the last line of the genealogy. An explanation at length of why Joseph is merely the husband of Jesus' mother but also of why Jesus is still a heir to David. Others feel that this section should be attached to the second chapter. That chapter is divided into four sections, each focused on an Old Testament quotation, and this portion is often seen as the first of those sections.
Verses
Full text
In the King James Version this chapters reads:
1 The book of the generation of Jesus Christ, the son of David, the son of Abraham.
2Abraham begat Isaac; and Isaac begat Jacob; and Jacob begat Judas and his brethren;
3And Judas begat Phares and Zara of Thamar; and Phares begat Esrom; and Esrom begat Aram;
4And Aram begat Aminadab; and Aminadab begat Naasson; and Naasson begat Salmon;
5And Salmon begat Booz of Rachab; and Booz begat Obed of Ruth; and Obed begat Jesse;
6And Jesse begat David the king; and David the king begat Solomon of her that had been the wife of Urias;
7And Solomon begat Roboam; and Roboam begat Abia; and Abia begat Asa;
8And Asa begat Josaphat; and Josaphat begat Joram; and Joram begat Ozias;
9And Ozias begat Joatham; and Joatham begat Achaz; and Achaz begat Ezekias;
10And Ezekias begat Manasses; and Manasses begat Amon; and Amon begat Josias;
11And Josias begat Jechonias and his brethren, about the time they were carried away to Babylon:
12And after they were brought to Babylon, Jechonias begat Salathiel; and Salathiel begat Zorobabel;
13And Zorobabel begat Abiud; and Abiud begat Eliakim; and Eliakim begat Azor;
14And Azor begat Sadoc; and Sadoc begat Achim; and Achim begat Eliud;
15And Eliud begat Eleazar; and Eleazar begat Matthan; and Matthan begat Jacob;
16And Jacob begat Joseph the husband of Mary, of whom was born Jesus, who is called Christ.
17So all the generations from Abraham to David are fourteen generations; and from David until the carrying away into Babylon are fourteen generations; and from the carrying away into Babylon unto Christ are fourteen generations.
18Now the birth of Jesus Christ was on this wise: When as his mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost.
19Then Joseph her husband, being a just man, and not willing to make her a public example, was minded to put her away privily.
20But while he thought on these things, behold, the angel of the LORD appeared unto him in a dream, saying, Joseph, thou son of David, fear not to take unto thee Mary thy wife: for that which is conceived in her is of the Holy Ghost.
21And she shall bring forth a son, and thou shalt call his name JESUS: for he shall save his people from their sins.
22Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying,
23Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us.
24Then Joseph being raised from sleep did as the angel of the Lord had bidden him, and took unto him his wife:
25And knew her not till she had brought forth her firstborn son: and he called his name JESUS.
External links
The King James Version of Matthew 1 on BibleGateway. Other translations can also be accessed.
References
- Albright, W.F. and C.S. Mann. "Matthew." The Anchor Bible Series. New York: Doubleday & Company, 1971.
- Brown, Raymond E. The Birth of the Messiah: A Commentary on the Infancy Narratives in Matthew and Luke. London: G. Chapman, 1977.
- France, R.T. The Gospel According to Matthew: an Introduction and Commentary. Leicester: Inter-Varsity, 1985.
- Gundry, Robert H. Matthew a Commentary on his Literary and Theological Art. Grand Rapids: William B. Eerdmans Publishing Company, 1982.
- Hill, David. The Gospel of Matthew. Grand Rapids: Eerdmans, 1981
- Jones, Alexander. The Gospel According to St. Matthew. London: Geoffrey Chapman, 1965.
- Schweizer, Eduard. The Good News According to Matthew. Atlanta: John Knox Press, 1975
| Chapters of the New Testament | ||
| Preceded by: First chapter |
Gospel of Matthew | Followed by: Matthew 2 |