Matthew chapter 1
1:1, 2 The book of the generation: The genealogy of Christ opens with a statement similar to the various divisions
of the Book of Genesis (showing the unity of the Scriptures). Jesus Christ is the title most often used by the Savior.
Jesus (Greek Iesous; Hebrew Yehoshua) is His earthly name, meaning "Savior." Christos is the Greek translation for
"Messiah" or "Anointed." Technically: Jesus the Christ. Son of David: By tracing Jesus' ancestry back to King David,
through the line of Davidic Kings, Matthew connects Jesus with His royal heritage. The genealogy here is that of
Joseph, Jesus' legal father, whereas the genealogy of Luke 3:23-38 is that of Mary, His actual parent, showing His
bloodline back to David. The author's purpose is to show that the messianic promises made to David's line are
fulfilled in Jesus. Son of Abraham: He is also the fulfillment of the covenant promises to Abraham, the forefather of
the Jews (Genesis 12:3; 13:15; 22:18). Since Matthew is writing primarily to Jewish readers, he naturally begins by
emphasizing Jesus' Jewish parentage.
1:3-8 Judas is the Greek form of Judah, the father of the tribe so named. The promise of Jacob was that the
leadership of the 12 tribes would come through Judah (Genesis 49:3-12). Tamar, Rachab, Ruth, and wife of Uriah:
Four women of "questionable" qualifications appear in this genealogy in addition to Mary, the virgin mother of
Jesus. It was not customary to list the names of women in a genealogy; therefore, the inclusion of these names must
be deliberate on the part of the author. Tamar was the mother of two illegitimate sons (Pharez and Zerah) by her
father-in-law, Judah. Rachab was the converted prostitute of Jericho and the mother of Boaz. Ruth, the wife of Boaz,
was a godly foreigner (Moabitess). The wife of Uriah is none other than Bathsheba, whose adultery with David is
infamous. However, she later became the legitimate wife of David and the mother of Solomon.
1:9, 10 Uzziah is referred to as Uzziah (Isaiah 6:1) and Azariah (2 Kings 14:21). Three generations are omitted at
this point. Matthew omits the names of Ahaziah, Joash, and Amaziah, and then omits Jehoiakim after the name of
Josiah. The omissions are doubtless due to his arbitrary shortening of the list to give three groups of 14.
1:11-15 Jechoniah is also called Jehoiachin (2 King 24:8) and Coniah (Jeremiah 22:24) and was cursed from having
any descendant "upon the throne of David" according to Jeremiah 22:30. Notice that Jesus is not a natural
descendant of his. He was recognized by the Jews of the Exile as their last legitimate king. Carried away to Babylon
refers to the 70 years' captivity of the Jews in Babylon during the days of Daniel the Prophet.
1:16 Joseph the husband of Mary: The wording carefully avoids giving the impression that Joseph was the natural
father of Jesus. As the husband of Mary, he was Jesus' legal father and the one through whom He had a right to
David's throne. Every emphasis of the text at this point reinforces the doctrine of the virgin birth of Christ.
1:17 Fourteen generation is the literary grouping used by Matthew to emphasize the three major periods of Israel's
national history: theocracy, monarchy, hierarchy.
1:18 Espoused means that Mary was already bound or betrothed to Joseph, although they were not actually
married. Among the Jews, marriage vows were said at the betrothal and required a legal divorce to end them. The
custom of the day usually required an interval of one year of betrothal before the bride could actually take
residence in her husband's house and consummate their union. During this interval Mary was found with child. Her
pregnancy naturally would have been assumed to be the result of an illegitimate union of adultery, a circumstance
punishable by death (Deuteronomy 22:23, 24). With child of the Holy Ghost is the biblical explanation for the
miraculous conception of Christ.
1:19, 20 Because Joseph was a just man, he decided to divorce Mary privately ("privily"), but while he considered
what should be done the angel of the Lord spoke to him in a dream. "The angel" is literally "an angel." Put her away
means to divorce her. The Jewish betrothal had to be legally broken. Joseph's merciful attitude gives an insight into
his true nature as a man.
1:21, 22 Call his name JESUS: The name of the child Jesus (Hebrew Yehoshua) means "Jehovah Saves." This
points to the very purpose of Christ's coming into the world--to save sinners. Placed early in the New Testament,
this statement becomes the foundational concept of the gospel. Jesus, by His name and nature, is the Savior. That
it might be fulfilled: This phrase (Greek pleroo) indicates the inevitability of the fulfillment of the words of the
prophet, as well as the fact that Matthew saw Isaiah's statement as predictively fulfilled in the birth of Christ.
1:23-25 A virgin relates to Mary, the mother of Jesus, to the prediction found in Isaiah 7:14. Matthew used the
Greek word parthenos to translate the Hebrew word almah. His contextual usage of "fulfill" is certainly indicative of
his understanding the Isaiah passage to contain a definitely predictive element. The quotation of Isaiah 7:14 follows
the Septuagint (LXX) rendering where parthenos is also used to translate the Hebrew almah. There can be no
doubt that the Greek term parthenos is always to be translated "virgin." The Hebrew almah is the most accurate and
precise term for virgin used in the Old Testament. Therefore, Matthew is clearly correct in quoting Isaiah 7:14 as
being fulfilled in the virgin birth of Christ. Immanuel, which being interpreted is, God with us: This is a title describing
the deity of the person of the Son of God rather than a name actually used by Him. It implies God will come to dwell
among His own people, which he did in the person of Christ.
Matthew chapter 2
2:1, 2 Beth-lehem of Judea was also called Ephrath. The town is five miles south of Jerusalem. Its name in Hebrew
means "House of Bread." This Judean city was the birthplace of King David. It was the original city of Joseph's
ancestors. According to Luke 2:1-7, he and Mary traveled there from Nazareth and Jesus was born in a stable after
they arrived. Herod the king was known as Herod the Great, and was the son of Antipater, and Edomite. He became
king by Roman decree in 43 B.C. Wise men were originally the priestly caste among the Persians and Babylonians.
These Magi from the East were experts in the study of the stars. Tradition claims that there were three royal visitors
who were also kings. However, there is no real historical evidence to verify this. Born King of the Jews: The wise
men naturally came to Jerusalem, the royal capital of Israel, seeking one whom they thought was to be born a king,
on the basis of their calculations of the stars. His star could not have been merely a natural phenomenon, since it
led the wise men to Jerusalem and later to Bethlehem. It almost certainly was a divine manifestation used by God to
indicate the fact and place of the Messiah's birth.
2:5, 6 When the scribes replied that He would be born in Beth-lehem of Judea: for thus it is written by the prophet,
they clearly anticipated a literal fulfillment of the Old Testament prophecies regarding the coming of Messiah. The
quotation is from Micah 5:2. The governor who will come from Bethlehem is none other than the child-ruler
predicted in Isaiah 9:6, "For unto us a child is born, unto us as a son is given: and the government shall be upon his
shoulder."
2:7-11 Herod's fear of a rival ruler caused him to question what time the star appeared. His subsequent slaughter of
the children at Bethlehem from two years old and under was apparently calculated from the time given him by the
wise men. The fact that the young child was found in a house (verse 11) indicates that the family had now moved
out of the stable into a rented home at Bethlehem. Since the wise men brought three gifts, gold, and frankincense,
and myrrh, it has been assumed that they were three in number. Significantly, they worshiped him, indicating their
recognition of the deity of the One whom they were worshiping.
2:12-18 Being warned of God: A special divine revelation in the form of a warning was given both to the wise men
and to Joseph in the form of a dream. Thus instructed, the wise men did not return to Herod, and Joseph and Mary
fled with baby into Egypt. There was a large Jewish population in Egypt at that time, especially in and around the
city of Alexandria. The holy family would have been inconspicuous during their stay and would have been welcomed
by members of their own race. The death of Herod occurred in 4 B.C. Our present calendar is off in its calculation
by about six years. (This would place the birth of Christ at 6/5 B.C. Herod's death is recorded in detail by Josephus,
Antiquities xvii 6.5.) Jospehus calls him "a man of great barbarity towards all men." Rachel weeping for her children
(verse 18) is a quotation of Jeremiah 31:15. The calamity of Israel's mourning at the time of the Exile is correlated
here to this renewed calamity brought on by Herod, whose very act of ruling is a direct result of that captivity.
Rachel refers to Benjamin's mother, who died outside Bethlehem (Genesis 35:19).
2:19-23 When Herod was dead he was succeeded by his son Archelaus, the son of his Samaritan wife, Malthace,
Archelaus was as brutal as his father. Joseph, again warned in a dream, returned to Nazareth, avoiding any further
residence in Judea. The phrase He shall be called a Nazarene is a reference to Christ's coming from the city of
Nazareth. It should not be taken to mean that He was a Nazarite.
Matthew chapter 3
3:1 The forerunner of Christ was John the Baptist. He was the son of Zechariah and Elisabeth, and a cousin of the
Lord (Luke 1:5-80). His birth was accompanied by the promise: "He shall be great in the sight of the Lord...and he
shall be filled with the Holy Ghost" (Luke 1:15). Jesus said of him that there was none "greater than John" (Matthew
11:11) during the Old Testament dispensation. This would imply that John the Baptist was the epitome of the
message of the Old Testament itself. Matthew's reference to John the Baptist assumes that his readers were
familiar with him. John is presented as the prophet sent in the spirit of Elijah "before the coming of the great and
dreadful day of the Lord" (Malachi 4:5). His appearance and dynamic preaching certainly depict him in the life-style
of Israel's ancient prophet. Jesus would later say of him, "I say unto you, That Elijah is come already" (Matthew
17:12).
3:2 Repent (Greek metanoeo) means a change of mind that results in a change of conduct. Repentance is not
merely sorrow. It involves a complete change of attitude regarding God and sin and is often accompanied by a
sense of sorrow and a corresponding change in conduct. Such repentance does not arise within man himself, but is
the result of God's mercy in leading man to it (Acts 5:31; Romans 2:4; 2 Timothy 2:25). Thus repentance involves
the very process of conversion whereby men are born again. John's message of repentance was necessary in
order to prepare people for the kingdom of heaven which was at hand. The phrase kingdom of heaven is used only
in the Gospel of Matthew and seems to be based on similar references in the Book of Daniel. The phrase kingdom
of God is used more frequently by Mark and Luke. The change is perhaps due to Matthew's Jewish emphasis. Since
many Jews regarded it as blasphemous to refer to God by name, Matthew may have substituted the word heaven
for that reason. Usually the two phrases are used interchangeably in the Gospels.
3:3-7 Spoken of by the prophet Isaiah: All four Gospels relate this prophecy to a fulfillment in the life and ministry of
John the Baptist (Mark 1:2; Luke 3:4; John 1:23). Make his paths straight refers to the straightening or preparing of
one's life in a right relationship with God in order to prepare for the coming of a King. John's dress of camel's hair,
and a leathern girdle was similar to Elijah's clothing (2 Kings 1:8) and was the usual dress of prophets (Zechariah
13:4). Locusts were an allowable food (Leviticus 11:22) and were eaten by the poorest of people. The reference in
verse 5 to Jerusalem, and all Judea relates to the people of those places. John's ministry was received with great
enthusiasm in its early stages.
3:8-10 Fruits meet for repentance: John rebuked the Pharisees, asking them to give evidence of "fruits meet for
repentance" (verse 8). There can be no doubt that the New Testament concept of repentance grows out of its
usage in the Old Testament, where the term (Hebrew shub) means far more than an intellectual change of mind.
Genuine repentance proves itself by the fruits of a changed life. John the Baptist further rebuked them for their
belief in nationalistic salvation, rather than in God, which would have constituted a spiritual relationship to Abraham
the "father of the faithful."
3:11, 12 I indeed baptize...with water: John's baptism in water was not Christian baptism. The death and
resurrection of Christ had not yet occurred in order to be depicted by this baptism. John's baptism was similar to the
Old Testament offerings (washings) that symbolized a cleansing of personal repentance on the part of a believer.
Notice that Jesus submitted to this baptism to "fulfill all righteousness" (verse 15). He shall baptize...with the Holy
Ghost refers to the spiritual rebirth of the regenerate who shall receive the baptism of the Spirit (1 Corinthians
12:13). This experience began at Pentecost (Acts 1) and was repeated upon every new group of converts
(Samaritans, Gentiles, John's disciples) until it became normative for all Christian believers. The immediate context
certainly indicates that to be baptized with fire is the result of judgment (notice the reference to purging and burning
in the next verse). The threshing fan (verse 12) refers to a wooden shovel used for tossing grain into the wind in
order to blow away the lighter chaff, leaving the good grain to settle in a pile. The chaff would then be swept up and
burned; the unquenchable fire refers to the eternal punishment of hell or the lake of fire.
3:13, 14 All four Gospels relate this event (John 1:31-34) with unquestioned historical verification. While this section
of Matthew's gospel centers on Galilee, Jesus now goes south to the Jordan River to be baptized (verse 13). The
word baptize (Greek batpizo) means "to dip or immerse in water," indicating the form of baptism. John forbade him
(verse 14) for the obvious reason that Jesus needed no repentance of sin, and John felt unworthy of this
opportunity. The tense of the Greek verb emphasizes that John tried to hinder him. Thus, this was no casual
hesitation on the part of John the Baptist.
3:15 Suffer it to be so means to allow it to be or let it happen. Jesus sought this outward identification with John's
ministry to fulfill all righteousness. By identifying Himself with those He came to redeem, Jesus inaugurated His
public ministry as the Messiah. In regard to the Jewish religious observances, such as synagogue worship,
attendance at feasts, and payment of the temple tax, Jesus always met the duties of a faithful Jew.
3:16, 17 In the process of His baptism, Jesus went up...out of the water, the prepositions suggesting that He was
completely in the water and came up out from it, again indicating immersion. The descending of the Spirit of God
fulfilled the predicted sign to John in order to indicate the true Messiah (John 1:33, Isaiah 11:2). The dove was a
symbol of innocence and purity (10:16) and served as an ideal symbolic representation of the Holy Spirit. The voice
from heaven is that of the Father (see also 17:5; John 12:28 where He speaks at the Transfiguration and just prior
to the Crucifixion), giving His verbal approval to the ministry of His beloved Son. There can be no doubt that all
three persons of the Trinity are actively involved here as distinct persons of the Godhead. The Father speaks, the
Spirit descends, and the Son is baptized.
Matthew chapter 4
4:1 Following His public baptism, Jesus was led up of the Spirit into the wilderness, referring to the elevation of the
Judean wilderness. The historical setting of the temptation, which was directed against Jesus' human nature,
indicates that this was a literal experience, which He really conquered, not merely a mental victory over His own
thoughts. That Jesus was tempted of the devil is clearly presented as a fact. The attack against Christ's humanity
was a genuine temptation that would have overcome any ordinary man. However, Jesus was no mere man. As the
virgin-born God-man, His divine nature could not sin (1 Samuel 15:29), and this held His human nature in check.
Some have objected that the impeccability of Christ (that He was not able to sin) denies the reality of satan's
temptation. Such an objection is meaningless when one remembers satan's rebellion against God has already been
defeated in Christ's atonement, but his rebellion is nevertheless real, even though the outcome of God's victory is
certain. The same is true of the temptation of Christ. One may attack a battleship with a canoe. The outcome of the
attack will be certain defeat for the canoe, but the attack is nonetheless real.
4:2, 3 Jesus had fasted forty days and forty nights, a remarkable feat of human endurance, indicating the physical
strength of the former carpenter. While the three major tests followed this period, other tests evidently had occurred
throughout the 40 days (Luke 4:2). His real physical hunger serves as the setting for the first temptation by the
tempter (satan). The conditional clause, If thou be the Son of God, indicates Matthew's purpose for including this
record of Jesus' victory: it proves that He is, in fact, the Son of God!
4:4 The victory in each aspect of the temptation is related to Jesus' use of Scripture. It is written: First, He quotes
Deuteronomy 8:3, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God.
The source of bread is more important than the bread itself. Later, Jesus would say, "I have meat to eat that ye not
know of" (John 4:32). His source of strength was obedience to the Father's will and He would not even work a
miracle to avoid personal suffering when such suffering was a part of God's purpose for Him.