Mateus 1

Mateus 1

Utley points out "Three Judean kings between Joram and Uzziah are omitted (1) Ahaziah (cf. 2 Ki 8, 9; 2 Chr. 22); (2) Joash (cf. 2 Ki 11:2; 12:19–21; 2 Chr. 24); and (3) Amaziah (cf. 2 Ki 14; 2 Chr. 25). The reason for their omission is uncertain." King Uzziah was struck with leprosy for daring to enter the temple as a priest to offer incense (2 Chr 26:16-21), which is another illustration that God did not shy away from including sinners in the line of Messiah! As noted in the passage quoted above, King Uzziah was not the immediate son of Joram/Jehoram, but was actually his great-grandfather, with three kings between them (Ahaziah, Joash, and Amaziah). Don not think of this as an error in Matthew’s research, for the term “father of” in Greek as noted above also means “ancestor of.” It was very normal for ancient genealogies to pick and choose which ancestors to mention. Yet as Clarke rightly says, “It is observed that omissions of this kind are not uncommon in the Jewish genealogies.” (Guzik) 1 Kings 22:50 (2 Chr 21:1) And JEHOSHAPHAT slept with his fathers and was buried with his fathers in the city of his father David, and JEHORAM (JORAM) his son became king in his place. 1 Chronicles 3:11 JORAM his son, AHAZIAH (UZZIAH his reign - 2Ch 26:1-23) his son, Joash his son, Matthew 1:9 Uzziah was the father of Jotham, Jotham the father of Ahaz, and Ahaz the father of Hezekiah. Jotham: 2Ki 15:7,32-38 1Ch 3:11-13 2Ch 26:21 27:1-9, Jotham Achaz: 2Ki 15:38 16:1-20 2Ch 27:9 28:1-27 Isa 7:1-13, Ahaz Hezekiah: 2Ki 16:20 18:1-20:21 2Ch 28:27 29:1-32:33 Isa 36:1-39:8, Hezekiah Uzziah (Azariah) was the father of Jotham means "God is upright." He was the tenth king of Judah, and son of Uzziah, whom he succeeded in B.C. 758, at the age of twenty-five: he reigned sixteen years. He ruled well in the first half of his reign, "But "when he was strong his heart was lifted up to his destruction" (compare Isa 14:12-15), "pride going before destruction" as in Satan's, Babylon's, Tyre's, and antichrist's cases (Ezek 28:2; Ezek 28:17-23; Pr 16:18; Pr 1:32; Pr 1:2 Th 2). Uzziah wished, like Egypt's kings, to make himself high priest, and so combine in himself all civil and religious power. Azariah the high priest, therefore, with 80 valiant priests, withstood his attempt to burn incense (Ex 30:7-8; Nu 16:40; Nu 18:7) on the incense altar. In the very height of his wrath at their resistance a leprosy from God rose up in his forehead, so that they thrust him out, yea he hasted to go out of himself, feeling it vain to resist Jehovah's stroke. So Miriam was punished for trying to appropriate Moses' prerogative (Numbers 12)." Uzziah, being thus severed from Jehovah's house, could no longer live in fellowship with Jehovah's people, but had to dwell in a separate house, counted virtually as dead (Leviticus 13:46; Numbers 12:12) for the year or two before his death, during which Jotham conducted the government for him." (Uzziah) 2 Kings 15:7 And Azariah (Uzziah) slept with his fathers, and they buried him with his fathers in the city of David, and Jotham his son became king in his place. Jotham the father of Ahaz, and Ahaz the father of Hezekiah - Ahaz (possessor), son of Jotham, and eleventh king of Judah, who reigned sixteen years, beginning in B.C. 741, and ending in 726. Kitto writes "Ahaz was the most corrupt monarch that had hitherto appeared in Judah. He respected neither Jehovah the law, nor the prophets; he broke through all the restraints which law and custom had imposed upon the Hebrew kings, and had regard only to his own depraved inclinations. He introduced the religion of the Syrians into Jerusalem, erected altars to the Syrian gods, altered the temple in many respects after the Syrian model, and at length ventured to shut it up altogether." Hezekiah was one of the five godly kings of Judah (Asa, Jehoshaphat, Uzziah, Hezekiah, and Josiah). Hezekiah was the "Twelfth king of Judah; son of the unbelieving Ahaz and Abi or Abijah; ascended the throne at the age of 25 in 726 B.C. Of his faithfulness it is written (2 Kings 18:5) "he trusted in the Lord God of Israel, so that after him was none like him among all the kings of Judah, nor any that were before him, for he clave to the Lord, and departed not from following Him but kept His commandments." Matthew 1:10 Hezekiah was the father of Manasseh, Manasseh the father of Amon, and Amon the father of Josiah. Manasseh: 2Ki 20:21 2 Ki 21:1-18 2 Ki 24:3,4 1Ch 3:13-15 2Ch 32:33 2 Chr 33:1-19 Amon: 2Ki 21:19-26 2Ch 33:20-24 Josiah: 1Ki 13:2 2Ki 21:25-26 2 KI 22:1-20 2 Ki 23:1-30 2Ch 33:25 2 Chr 34:1-33 35:1-27 Jer 1:2,3 Hezekiah was the father of Manasseh - A faithful father begats an unfaithful (for most of his reign) son, Manasseh. He was one of the most wicked kings of Judah, but one who repented! 2 Kings 20:21 (1 Chr 3:13-15; his reign 2 Ki 21:1-18) So Hezekiah slept with his fathers, and Manasseh his son became king in his place. 2 Chronicles 32:33 (his reign 2 Chr 33:1-19) So Hezekiah slept with his fathers, and they buried him in the upper section of the tombs of the sons of David; and all Judah and the inhabitants of Jerusalem honored him at his death. And his son Manasseh became king in his place. Consequences of Manasseh's wickedness - 2 Kings 24:1-4 In his days Nebuchadnezzar king of Babylon came up, and Jehoiakim became his servant for three years; then he turned and rebelled against him. 2 The LORD sent against him bands of Chaldeans, bands of Arameans, bands of Moabites, and bands of Ammonites. So He sent them against Judah to destroy it, according to the word of the LORD which He had spoken through His servants the prophets. 3 Surely at the command of the LORD it came upon Judah, to remove them from His sight because of the sins of Manasseh, according to all that he had done, 4 and also for the innocent blood which he shed, for he filled Jerusalem with innocent blood; and the LORD would not forgive. (AND THIS WICKED KING IS IN THE LINE OF THE MESSIAH!) Manasseh's repentance - 2 Chr 33:11 Therefore the LORD brought the commanders of the army of the king of Assyria against them, and they captured Manasseh with hooks, bound him with bronze chains and took him to Babylon. 12 When he was in distress, he entreated the LORD his God and humbled himself greatly before the God of his fathers. 13 When he prayed to Him, He was moved by his entreaty and heard his supplication, and brought him again to Jerusalem to his kingdom. Then Manasseh knew that the LORD was God. 14 Now after this he built the outer wall of the city of David on the west side of Gihon, in the valley, even to the entrance of the Fish Gate; and he encircled the Ophel with it and made it very high. Then he put army commanders in all the fortified cities of Judah. 15 He also removed the foreign gods and the idol from the house of the LORD, as well as all the altars which he had built on the mountain of the house of the LORD and in Jerusalem, and he threw them outside the city. 16He set up the altar of the LORD and sacrificed peace offerings and thank offerings on it; and he ordered Judah to serve the LORD God of Israel. 17 Nevertheless the people still sacrificed in the high places, although only to the LORD their God. Manasseh the father of Amon, 2 Chronicles 33:20-24 (2 Chr 33:25) So Manasseh slept with his fathers, and they buried him in his own house. And Amon his son became king in his place. 21 Amon was twenty-two years old when he became king, and he reigned two years in Jerusalem. 22 He did evil in the sight of the LORD as Manasseh his father had done, and Amon sacrificed to all the carved images which his father Manasseh had made, and he served them. 23 Moreover, he did not humble himself before the LORD as his father Manasseh had done, but Amon multiplied guilt. 24 Finally his servants conspired against him and put him to death in his own house. and Amon the father of Josiah - His name means "supported or healed by Jehovah." He was a godly king of Judah. 2 Kings 21:25-26 (Josiah's godly reign = 2 KI 22:1-20 2 Ki 23:1-30 and 2 Chr 34:1-33 35:1-27) Now the rest of the acts of Amon which he did, are they not written in the Book of the Chronicles of the Kings of Judah? 26 He was buried in his grave in the garden of Uzza, and Josiah his son became king in his place. Matthew 1:11 Josiah became the father of Jeconiah and his brothers, at the time of the deportation to Babylon. NET Matthew 1:11 and Josiah the father of Jeconiah and his brothers, at the time of the deportation to Babylon. GNT Matthew 1:11 Ἰωσίας δὲ ἐγέννησεν τὸν Ἰεχονίαν καὶ τοὺς ἀδελφοὺς αὐτοῦ ἐπὶ τῆς μετοικεσίας Βαβυλῶνος. NLT Matthew 1:11 Josiah was the father of Jehoiachin and his brothers (born at the time of the exile to Babylon). KJV Matthew 1:11 And Josias begat Jechonias and his brethren, about the time they were carried away to Babylon: ESV Matthew 1:11 and Josiah the father of Jechoniah and his brothers, at the time of the deportation to Babylon. NIV Matthew 1:11 and Josiah the father of Jeconiah and his brothers at the time of the exile to Babylon. ASV Matthew 1:11 and Josiah begat Jechoniah and his brethren, at the time of the carrying away to Babylon. CSB Matthew 1:11 and Josiah fathered Jechoniah and his brothers at the time of the exile to Babylon. Jeconiah: 2Ki 23:31-37 24:1-20 1Ch 3:15-17 2Ch 36:1-8 Jer 2:10-28 at the time of the deportation to Babylon: 2Ki 24:14-16 25:11 2Ch 36:10,20 Jer 27:20 39:9 52:11-15,28-30 Da 1:2 Josiah became the father of Jeconiah and his brothers - Barbieri notes that it is "Of particular interest is the inclusion of Jeconiah (v. 11) of whom Jeremiah said, “Record this man as if childless” (Jer. 22:30). Jeremiah’s prophecy related to the actual occupation of the throne and the reception of blessing while on the throne. Though Jeconiah’s sons never occupied the throne, the line of rulership did pass through them. If Jesus had been a physical descendant of Jeconiah, He would not have been able to occupy David’s throne. Luke’s genealogy made it clear that Jesus was a physical descendant of David through another son named Nathan (Luke 3:31). But Joseph, a descendant of Solomon, was Jesus’ legal father, so Jesus’ right to the throne was traced through Joseph." (BKC) At the time of the deportation to Babylon - This refers to their 70 years in exile which occurred under Nebuchadnezzar II who conquered Jerusalem three times - 605, 597, 586 B.C. There was a deportation of Daniel and his three friends in 605 B.C. (2) a deportation of Jehoiachin, Ezekiel, and ten thousand soldiers and craftsmen in 597 B.C. (cf. 2 Ki. 24:10–17) and finally (3) the deportation of most of the remaining population (the city of Jerusalem was destroyed) in 586 B.C (2 Ki 25:1-30). Deportation (3350)(metoikesia from metoikeo = to move from one dwelling to another) describes a change of abode, A moving from one habitation or country to another, a transportation or transplantation. It describes forced removal to another place of habitation and thus deportation, the act of expelling a person from their native land and causing them to dwell in a foreign land. Metoikeo is used only 3x in the NT all in chapter 1 - Mt 1:11, 12, 17. While it is translated "deportation" which sounds bad, the true is the meaning of the word is more a change of domicile, so while obviously it was captivity, God saw it as more of a change of residence. In fact most of the Jews exiled to Babylon ended up remaining there after their 70 years was completed. Matthew 1:12 After the deportation to Babylon: Jeconiah became the father of Shealtiel, and Shealtiel the father of Zerubbabel. NET Matthew 1:12 After the deportation to Babylon, Jeconiah became the father of Shealtiel, Shealtiel the father of Zerubbabel, GNT Matthew 1:12 Μετὰ δὲ τὴν μετοικεσίαν Βαβυλῶνος Ἰεχονίας ἐγέννησεν τὸν Σαλαθιήλ, Σαλαθιὴλ δὲ ἐγέννησεν τὸν Ζοροβαβέλ, NLT Matthew 1:12 After the Babylonian exile: Jehoiachin was the father of Shealtiel. Shealtiel was the father of Zerubbabel. KJV Matthew 1:12 And after they were brought to Babylon, Jechonias begat Salathiel; and Salathiel begat Zorobabel; ESV Matthew 1:12 And after the deportation to Babylon: Jechoniah was the father of Shealtiel, and Shealtiel the father of Zerubbabel, NIV Matthew 1:12 After the exile to Babylon: Jeconiah was the father of Shealtiel, Shealtiel the father of Zerubbabel, ASV Matthew 1:12 And after the carrying away to Babylon, Jechoniah begat Shealtiel; and Shealtiel begat Zerubbabel; CSB Matthew 1:12 Then after the exile to Babylon Jechoniah fathered Shealtiel, Shealtiel fathered Zerubbabel, Jeconiah (Jehoiachin, Jechonias) 2Ki 25:27-28, 1Ch 3:17,19-24, Jer 22:24,28 and Shealtiel the father of Zerubbabel Ezra 3:2, 5:2 Ne 12:1 Hag 1:1,12,14 2:2,23, Lu 3:27 THIRD SET OF FOURTEEN After the deportation to Babylon - Matthew's "pivot" point to move on to the third grouping is the Babylonian exile or deportation. For deportation see note above on metoikesia Jeconiah became the father of Shealtiel - In 1 Chronicles 3:17 we read "The sons of Jeconiah (aka Jehoiachin, Jechonias), the prisoner, were Shealtiel his son." As Barbieri's says above the fact that Jeconiah had a son does not contradict Jeremiah 22:28-30 because the predicted childlessness of Jeconiah refers to his children who would reign. In short Jeconiah had no son who ruled Israel as king. And Shealtiel the father of Zerubbabel - Regarding Shealtiel (Salathiel) most modern English translations use the OT form of the name (Shealtiel, Ezra 3:2). Ezra 3:2 Then Jeshua the son of Jozadak and his brothers the priests, and Zerubbabel the son of Shealtiel and his brothers arose and built the altar of the God of Israel to offer burnt offerings on it, as it is written in the law of Moses, the man of God. Zerubbabel - Lk 3:27+ Mt 1:12. Governor of Judea appointed by the Persians when the Jews returned from Babylonian exile. He supervised the rebuilding of the Temple (Ezra 3:2, 8). Bob Utley - Zerubbabel was the leader of the Jews in the second return from Babylonian exile, the first return being under Sheshbazzar (cf. Ezra 1:8; 5:14). He was of the line of David (cf. Ezra 2–6). In 1 Chr. 3:16–19, his father is listed as Pedaiah and his grandfather as Shealtiel. Hebrew familial terms were fluid and could refer to several different categories of relatives. In this case, Shealtiel was an uncle. This confusion could be explained if Shealtiel adopted Zerubbabel after his father Pedaiah died (cf. Ezra 3:8; 5:2; Neh. 12:1; Hag. 1:1). These two names (Shealtiel and Zerubbabel) also appear in the Lucan genealogy but in a much later period. Matthew 1:13 Zerubbabel was the father of Abihud, Abihud the father of Eliakim, and Eliakim the father of Azor. THE "IN COGNITO" ANCESTORS Incognito means without being known. This group from Abihud to Jacob that spans about 500 years are unknown in the Scriptures, but clearly known to God and to Matthew. Matthew does not tell us how he obtained these names but as explained below he very likely had access to genealogical records. Zerubbabel was the father of Abihud, Abihud the father of Eliakim, and Eliakim the father of Azor - D A Carson writes "After Zerubbabel, Matthew relies on extra-biblical sources of which we know nothing. But there is good evidence that records were kept at least till the end of the first century. Josephus (Life 6 [1]) refers to the "public registers" from which he extracts his genealogical information (cf. also Jos. Contra Apion I, 28-56 [6-10]). According to Genesis R 98:8, Rabbi Hillel was proved to be a descendant of David because a genealogical scroll was found in Jerusalem. Eusebius Ecclesiastical History 3. 19-20) cites Hegesippus to the effect that Emperor Domitian (A.D. 81-96) ordered all descendants of David slain. Nevertheless two of them when summoned, though admitting their Davidic descent, showed their calloused hands to prove they were but poor farmers. So they were let go. But the account shows that genealogical information was still available." While no twentieth-century Jew could prove he was from the tribe of Judah, let alone from the house of David, that does not appear to have been a problem in the first century, when lineage was important in gaining access to temple worship. Whether Matthew had access to the records himself or gleaned his information from intermediate sources, we cannot know from this distance; but in any case we "have no good reason to doubt that this genealogy was transmitted in good faith" (Albright and Mann). (Ibid) Matthew 1:14 Azor was the father of Zadok, Zadok the father of Achim, and Achim the father of Eliud. Azor was the father of Zadok, Zadok the father of Achim, and Achim the father of Eliud - There was another Zadok, but this Zadok was not the faithful priest of David’s day (cf. 2 Sa 20:25; 1 Chr. 16:39) because Matthew’s Zadok is of the tribe of Judah, not Levi. Matthew 1:15 Eliud was the father of Eleazar, Eleazar the father of Matthan, and Matthan the father of Jacob. Eliud was the father of Eleazar, Eleazar the father of Matthan, and Matthan the father of Jacob. Matthew 1:16 Jacob was the father of Joseph the husband of Mary, by whom Jesus was born, who is called the Messiah. NET Matthew 1:16 and Jacob the father of Joseph, the husband of Mary, by whom Jesus was born, who is called Christ. GNT Matthew 1:16 Ἰακὼβ δὲ ἐγέννησεν τὸν Ἰωσὴφ τὸν ἄνδρα Μαρίας, ἐξ ἧς ἐγεννήθη Ἰησοῦς ὁ λεγόμενος Χριστός. NLT Matthew 1:16 Jacob was the father of Joseph, the husband of Mary. Mary gave birth to Jesus, who is called the Messiah. KJV Matthew 1:16 And Jacob begat Joseph the husband of Mary, of whom was born Jesus, who is called Christ. ESV Matthew 1:16 and Jacob the father of Joseph the husband of Mary, of whom Jesus was born, who is called Christ. NIV Matthew 1:16 and Jacob the father of Joseph, the husband of Mary, of whom was born Jesus, who is called Christ. ASV Matthew 1:16 and Jacob begat Joseph the husband of Mary, of whom was born Jesus, who is called Christ. CSB Matthew 1:16 and Jacob fathered Joseph the husband of Mary, who gave birth to Jesus who is called the Messiah. NKJ Matthew 1:16 And Jacob begot Joseph the husband of Mary, of whom was born Jesus who is called Christ. NRS Matthew 1:16 and Jacob the father of Joseph the husband of Mary, of whom Jesus was born, who is called the Messiah. YLT Matthew 1:16 and Jacob begat Joseph, the husband of Mary, of whom was begotten Jesus, who is named Christ. Joseph: Mt 1:18-25 2:13 Lu 1:27 2:4,5,48 3:23 4:22 by whom Jesus was born: Mk 6:3 Lu 1:31-35 2:7,10,11 who is called the Messiah: Mt 27:17,22 Joh 4:25 JOSEPH, THE FORGOTTEN MAN OF CHRISTMAS! Have you ever heard a sermon on Joseph? Probably not. There is not much is said about him in the Bible. Ray Pritchard writes "This week I flipped through our hymnal to see how many times his name is mentioned. This is what I discovered: –Mary is mentioned by name 7 times. –Joseph is never mentioned–not even one time. In the great hymn “Angels We Have Heard on High,” there is a verse that mentions him–"See within a manger laid, Jesus, Lord of heaven and earth! Mary, Joseph, lend your aid, sing with us Messiah’s birth.” Unfortunately our hymnal omits that verse, which means that Joseph is left out completely." Jacob was the father of Joseph the husband of Mary, by whom Jesus (see Iesous) was born, who is called the Messiah (see Christos) - Jesus is legally Joseph's son. This verse gives us a "hint" at what Matthew later states plainly, that Jesus was born to a virgin named Mary. See the following note by Andrus. Andrus makes an interesting point that "A recent survey showed that nationwide 56% of seminary students and faculty do not believe in the Virgin Birth–and that in spite of the fact that it is clearly taught in the Scripture. You can see it right here at the end of Jesus’ genealogy in verse 16, where it says, “and Jacob the father of Joseph, the husband of Mary, of whom was born Jesus, who is called Christ.” A short grammar lesson reveals that there is no ambiguity here regarding the parentage of Jesus. In English the pronoun “whom” has no gender and no number. The same pronoun is used whether one is referring to a man, a woman, more than one man, more than one woman, or even a mixed group of men and women. But in the Greek language, there is a different form of “whom” for each of these cases. There is a masculine singular form, a masculine plural, a feminine singular, and a feminine plural. The only time the feminine singular form is used is when a single female is the antecedent. Now which form of “whom” do you think is used here in verse 16? Yes, it’s the feminine singular, meaning that Jesus was born of Mary, not of Mary and Joseph. The Virgin Birth is, of course, confirmed later right in this chapter. (Mt 1:20, 23). Barbieri states it this way - When the fifth woman, Mary (Mt. 1:16), was mentioned in the genealogy, an important change occurred. The genealogy consistently repeated, the father of, until it came to Mary. At that point Matthew changed and said of whom was born Jesus. The “of whom” is a feminine relative pronoun (ex hēs - ED: Note "ex" = out of), clearly indicating that Jesus was the physical Child of Mary but that Joseph was not His physical father. This miraculous conception and birth are explained in Mt 1:18–25." (BKC) Matthew 1:17 So all the generations from Abraham to David are fourteen generations; from David to the deportation to Babylon, fourteen generations; and from the deportation to Babylon to the Messiah, fourteen generations. THREE "FOURTEENS" Zodhiates comments that "Matthew divides the genealogy of Jesus into three divisions (with various omissions, since Jewish genealogies generally listed only prominent individuals): from Abraham to Solomon (Mt 1:2-6), from Solomon to the Babylonian captivity (Mt 1:7-11), and from the return of the Babylonian captives to the appearance of Christ (Mt 1:12-16). The intervening fourteen generations in each period are loosely and purposefully calculated to reach the time when the eternal Word entered verifiable history. This may have been arranged for the purpose of easy memorization, since few books were available at that time." (Exegetical Commentary - Matthew) So all the generations (genea) from Abraham to David are fourteen generations (genea) - All the generations does not mean that the 3 groupings of 14 generations are ALL of the genealogy from Abraham to Jesus (see Zodhiates comment above). Generations (1074)(genea) gives us our English genealogy) literally refers to those descended from a common ancestor and in this sense refers to a race, a clan or descendants. From David to the deportation (metoikesia) to Babylon, fourteen generations - As discussed it is clear that Matthew did not list every single individual between Abraham and David (Mt 1:2-6), between David and the Exile (Mt 1:6-11) and between the Babylonian Exile and Jesus (Mt 1:12-15). As noted above, the Jews did not require every single name in order to recognize a genealogy as valid. The question then arises why did Matthew have 3 groups of fourteen. Commentators are not in agreement as to why the three "fourteens" but one that is accepted by several scholars is the explanation of D A Carson (EBC)... The simplest explanation—the one that best fits the context—observes that the numerical value of “David” in Hebrew is fourteen. By this symbolism Matthew points out that the promised “son of David” (Mt 1:1), the Messiah, has come. And if the third set of fourteen is short one member, perhaps it will suggest to some readers that just as God cuts short the time of distress for the sake of his elect (Mt 24:22), so also He mercifully shortens the period from the Exile to Jesus the Messiah. (EBC) And from the deportation (metoikesia) to Babylon to the Messiah (literally "Christ" see Christos), fourteen generations - This would obviously include the 400 years when God was "silent," and this would explain why a number of these names are not found anywhere else in Scripture - Abihud, Eliakim, Azor (Mt 1:13), Zadok, Achim, Eliud (Mt 1:14), Eleazar, Matthan, Jacob (only 2 mentions of Joseph's father) (Mt 1:15, 16). Technical Note - The Greek word messias which is literally "Messiah" is only found 2 times in the NT, Jn 1:41+ (Andrew addressing his brother Simon Peter) and Jn 4:25+ (from the lips of a Samaritan!). Compare the related Hebrew word mashiach/masiyah found 38x in the OT and translated in NAS as Anointed (1x - Ps 2:2), anointed (34), anointed ones(2), Messiah (2x - Da 9:25+, Da 9:26+). Several modern translations frequently translate the Greek word Christos (means "anointed one") with the English word "Messiah." For example, the HCSB translates Christos as Messiah over 100 times (last use in Rev 20:6).