Matthew

Although the actual date of writing is not certain, the gospel of Matthew seems to be of an early date possibly around 50 A.D. Matthew was one of the 12 and a former publican (tax collector) (9:9). As one of the 12, he experienced firsthand much of what he records, yet few details of his personal life are provided.

In the other gospels, we learn he was also called Levi (Mark 2:14). And Luke records that, when summoned by Jesus, “He left all, rose up, and followed him.” In celebration of his selection, Jesus and the disciples were invited to a great feast in Matthew’s house, such was his commitment and joy on becoming a full-time disciple (Lk. 5:28,29).

References to the Old Testament

Matthew includes many quotations from the Old Testament, suggesting the gospel was written for an audience familiar with the Jewish scriptures. Expressions such as, “Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet” (1:22) are common. In most cases, marginal cross references make it easy for us to find the Old Testa­ment source. Many of the prophecies must have been those which Jesus explained to Matthew and the others after his resurrection (Lk. 24:44-45). By including them in the gospel, Matthew has helped his readers to understand the scriptures and thus share in the privilege that he had experienced with the Master.

Taken together, these fulfilled prophecies provide strong evidence that the events in Jesus’ life were the result of God’s will and not mere coincidence. It follows that since Jesus fulfilled these Old Testament prophecies, he must be the promised Messiah.

A Jewish perspective

Matthew tells the gospel story from a Jewish perspective. The first verse links Jesus with two celebrated Jewish ancestors, Abraham and David (1:1). The genealogy is then expanded to show that Jesus’ ancestors are in the royal line. This opening would be both natural and impressive for a Jewish reader, for the Jews put great store in a man’s pedigree. After reading the genealogy, the conclusion is obvious that Jesus has a legal right to the throne. He is, in this regard, qualified to be the Messiah (1:2-16).

Several kings in the royal line are omitted from Matthew’s list — Ahaziah, Joash, Amaziah, Jehoiakim (Eliakim), Jehoiachin and Zedekiah. The first three are descendants of Joram (Jehoram) and Athaliah (Ahab and Jezebel’s daughter) and were themselves wicked kings of Judah. Perhaps it is significant that Athaliah, who “destroyed all the seed royal” (II Kgs. 11:1) has her seed removed from the royal line unto the third generation. The last three may have been omitted because, by this time, the southern kingdom was under foreign control and all three were wicked kings.

Five women listed

Although it is unusual to find women mentioned in a Jewish genealogy, Matthew includes no less than five women in his list — Tamar, Ra­hab, Ruth, Bathsheba and Mary (1:3,5,6,16). The lives of the first four can be traced in the Old Testament where we learn of their characters.

Three of the women mentioned (Tamar, Rahab and Bathsheba) were involved in immoral sexual practices (incest, harlotry and adultery). On this account, we may find it puzzling why they are mentioned at all, especially as ancestors of the Lord. If we were writing our own family tree, we might be tempted to leave out such people. Yet why give undue attention to the failings of these women? Many males in the ancestry were more wicked than they were. A better approach would be to see every character in the royal line as sinners — like you and me. We, too, have an opportunity to be part of Jesus’ family but we must “…lay aside every weight, and the sin which doth so easily beset us, and…run with patience the race that is set before us” (Heb. 12:1).

Although it is true that Rahab was once a harlot, it is also true, and much more relevant, that she was a person who put her trust in the God of Israel. James tells us that she was justified by works when she received Israel’s spies and sent them out another way (Jam. 2:25). In Hebrews, the same deeds are spoken of as the product of faith (Heb. 11:31). The real joy is that in Christ’s ancestry there are sinners who forsook their worldly ways. These will become heirs together with him in his kingdom (Jam. 2:5; Gal. 3:9,28).

With Ruth, we see little fault of conduct. She left Moab to accompany her mother-in-law back to Israel. Her character is summed up in her reply to Naomi: “Intreat me not to leave thee, or to return from following after thee: for whither thou goest, I will go; and where thou lodgest, I will lodge: thy people shall be my people, and thy God my God” (Ruth 1:16). She was thus justified by faith even though she was a gentile and serves as a prototype for all gentile believers.

A message in the genealogy

In presenting the genealogy of Je­sus, Matthew shows to his Jewish readers that Jesus’ descent was from the royal line and that God saw fit to include gentiles and sinners in that line.

The verses that follow present a more glorious side of the lineage of Jesus: “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 Spirit” (1:18). This clear declaration is a direct counter to the idea that Jesus was born of fornication, which had been slan­derously charged by some Jews (John 8:41). True, he had no human father; his Father was God. Yet, since this is a difficult idea for men to grasp, Matthew makes his first of many appeals to the prophetic word. “Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying, 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” (Matt. 1:22,23). The events of Jesus’ life, from his conception to his death, were foretold in the scriptures.

Throughout the remainder of his gospel, Matthew places emphasis on the kingdom of God and Jesus as king. As candidates for the kingdom who love and revere the Old Testament, we will enjoy Matthew’s insight into the life and work of the Lord Jesus Christ.