RSV ~ Matthew 1 Notes

Mt 1:1 | ISB Notes

book of the genealogy: A title for the following ancestry (1:2-16) and the entire Gospel. The opening words recall the Greek OT in Gen 2:4 and 5:1.

Christ: A title (Gk. Christos) meaning the “Anointed One”. It is the Greek rendering of the OT word for “Messiah”. According to Lk 4:18-19, Jesus is anointed by the Holy Spirit (cf. Acts 10:36-38). It is this title for Jesus that Matthew elucidates throughout his Gospel.

See word study: Christ at Mk 14 (CCC 436).

Mt 1:2-17 | ISB Notes

The Abrahamic and Davidic ancestry of Jesus establishes his credentials to be the royal Messiah of Israel (1:1, 16). God long ago promised that “kings” would stem from Abraham’s line (Gen 17:6) and later swore a covenant oath that David would always have a dynastic heir (2 Sam 7:16; Ps 89:34). Note that Matthew’s genealogy reaches back to Abraham, the forefather of Israel, whereas Luke’s genealogy of Jesus stretches back to Adam, the father of all nations (Lk 3:23-38). This difference is heightened by numerous discrepancies between the two genealogies, especially in the generations spanning from David to Jesus. More than a dozen solutions have been proposed to harmonize them. At the very least, it should be recognized that gaps are a common feature in genealogical registries from antiquity. There are also many examples in Scripture of one person having more than one name—a fact that must be considered when attempting to identify the ancestors of Jesus (e.g., Solomon/Jedidiah, 2 Sam 12:24-25). For the possibility that Matthew gives Jesus’ paternal genealogy (Joseph’s ancestry) and Luke his maternal genealogy (Mary’s ancestry), see note on Lk 3:23-38.

Mt 1:3-6 | ISB Notes

The inclusion of women (Tamar, Rahab, Ruth, and the wife of Uriah) in a Jewish genealogy is unusual, but not unprecedented (1 Chron 1:32, 39, 50; 2:4). All are Gentiles (Canaanite, Canaanite, Moabite, and Hittite, respectively), and three (all but Ruth) are associated with sexual immorality (Gen 38:12-26; Josh 2:1; 2 Sam 11:2-5). These irregularities may reflect an apologetic strategy. (1) Gentile blood within Jesus’ lineage anticipates the international scope of the gospel for men and women of “all nations” (28:19). (2) Matthew defuses Jewish accusations that the women in Jesus’ genealogy undermine his messianic credentials. By listing the immoral women in the generations before Solomon, Matthew implies that if these women did not disqualify Solomon as the royal son of David, then neither do they disqualify Jesus, who assumes the same title as the Messiah (1:1). Indeed, Solomon’s birth through the immorally arranged marriage of David and Uriah’s wife (2 Sam 11) stands in vivid contrast to Mary’s virginal conception of Jesus by the Spirit (1:18).

Mt 1:16 | ISB Notes

the husband of: The final link in the genealogy breaks with the preceding pattern. Joseph is not called the father of Jesus but only the spouse of Mary. This prepares for the virginal conception of Jesus in 1:18-25. Joseph is, however, the legal foster-father of Jesus and exercises his paternal duty by naming the Child (1:25) and protecting the Holy Family (2:13-22). Following Jewish custom, Jesus received full hereditary rights through Joseph, even though he was adopted (CCC 437, 496).

• In Catholic tradition, the fatherhood of Joseph is also held to be spiritual and real, albeit virginal, just as the Fatherhood of God is spiritual and non-physical.

Mt 1:17 | ISB Notes

fourteen generations: Matthew divides the genealogy into three units of 14. It is not exhaustive, since several OT names are omitted and the divisions cover unequal periods of time. Matthew stresses the number 14 to show Jesus as the new Davidic king: (1) David and Jesus are the only names listed with their respective titles (king, 1:6; Christ, 1:16); (2) David is the 14th name in the list; (3) the numerical value of David’s name (three consonants) in Hebrew equals 14 (D = 4 + V = 6 + D = 4).

• The 42 generations from Abraham to Jesus correspond to the 42 encampments of Israel during its wilderness journey to the Promised Land (cf. Num 33:1-49). These generations bring us to the Messiah, through whom we arrive at the land of promise in heaven (St. Jerome, Letters 78).

deportation to Babylon: The Exile of the Jews starting in 586 B.C. under the Babylonian king Nebuchadnezzar. After that time, Israel’s Davidic kingdom collapsed, and no legitimate heir assumed David’s throne. Jesus comes as the awaited Messiah-king (21:4-5; Jn 1:49) to fulfill God’s covenant oath to perfect and establish the Davidic dynasty for all time (cf. Ps 132:11-12; Lk 1:32-33).

Mt 1:18 | ISB Notes

betrothed to Joseph: Betrothal in ancient Judaism was unlike modern-day engagements. It was a temporary period (up to one year) between the covenant of marriage itself and the time when spouses lived together. Because couples were legally married during this intervening phase, a betrothal could be terminated only by death or divorce (Deut 24:1-4).

of the Holy Spirit: Often read as an editorial comment addressed to the reader. Others take it to mean that Joseph himself had come to learn that Mary’s pregnancy was the result of a miracle.

Mt 1:19 | ISB Notes

just: Or, “righteous”. Joseph is a man of sterling moral character, committed to living by the Mosaic Law (Deut 6:25; Lk 1:6).

put her to shame: The Greek verb does not necessarily have a negative connotation. It simply means “to expose” or “to exhibit”.

send her away: Catholic tradition proposes three main interpretations to explain why Joseph resolved to end his betrothal with Mary. (1) The Suspicion Theory. Some hold that Joseph suspected Mary of adultery when he discovered her pregnancy. Joseph thus intended to pursue a divorce in accord with Deut 24:1-4 until the angel revealed to him the miraculous cause of the conception (1:20). Joseph is said to be righteous because he shuns immorality and directs his life by the Law of God. Proponents of this view include St. Justin Martyr,St. John Chrysostom, and St. Augustine. (2) The Perplexity Theory. Others hold that Joseph found the situation of Mary’s pregnancy inexplicable. Divorce seemed to be his only option, and yet he wished to do this quietly, for he could not bring himself to believe that Mary had been unfaithful. Joseph is said to be righteous because he lives by the Law of God and judges Mary’s situation with the utmost charity. The main proponent of this view is St. Jerome, whose exegesis was adopted into the notes of the medieval Bible. (3) The Reverence Theory. Still others hold that Joseph knew the miraculous cause of Mary’s pregnancy from the beginning, i.e., he was made aware that the child was conceived “of the Holy Spirit” (1:18). Faced with this, Joseph considered himself unworthy to be involved in the Lord’s work, and his decision to separate quietly from Mary was a discretionary measure to keep secret the mystery within her. On this reading, the angel confirms what Joseph had already known and urges him to set aside pious fears that would lead him away from his vocation to be the legal father of the Messiah (1:20). Joseph is said to be righteous because of his deep humility and reverence for the miraculous works of God. Proponents of this view include St. Bernard of Clairvaux and St. Thomas Aquinas.

Mt 1:20 | ISB Notes

Joseph: The angel’s message is urgent: Joseph must maintain his marriage in order to be the foster-father of Jesus. As a descendant of King David, he imparts to Jesus Davidic (royal) rights of inheritance.

• Matthew’s portrait of Joseph recalls the OT patriarch Joseph. (1) Both share the same name (1:18; Gen 30:24); (2) both have fathers named Jacob (1:16; Gen 30:19-24); (3) God spoke to both of them through dreams (1:20-21; 2:13, 19-20, 22; Gen 37:5-11); (4) both were righteous and chaste (1:19; Gen 39:7-18); (5) both saved their families by bringing them to Egypt (2:13; Gen 45:16-20).

Mt 1:21 | ISB Notes

Jesus: The Greek name lesous is equivalent to the Hebrew name Joshua (Yehoshua’), meaning “Yahweh saves”. It was a popular name among first-century Jews.

• Even greater than Joshua, who led Israel into the Promised Land (Sir 46:1), Jesus leads God’s people into the eternal land of heaven (25:34; cf. Heb 4:1-11). Greater also than David (2 Sam 3:18), Jesus will save his people from their sins, not from their national enemies (i.e., the Romans) (CCC 430-32, 2666).

Mt 1:23 | ISB Notes

Behold, a virgin: The first of several “formula-quotations” in Matthew (2:6, 15, 18, 23). Here the citation is from Is 7:14 of the Greek OT. Matthew interprets it with reference to Mary (virgin) and Jesus (son).

• Isaiah 7:14 initially prophesied the birth of King Hezekiah, who rescued Israel from many evils (2 Kings 18:1-6). Matthew sees a deeper level of fulfillment here, where the absence of a human father in the prophecy points to the virginal conception of the Messiah (CCC 497). The name God with us is most perfectly fulfilled in Jesus’ Incarnation, where his ongoing presence in the world is both ecclesial (18:20; 28:20) and eucharistic (26:26).

Mt 1:25 | ISB Notes

until: The Greek heos does not imply that Joseph and Mary had marital relations following Jesus’ birth. This conjunction is often used (translated “to” or “till”) to indicate a select period of time, without implying change in the future (2 Sam 6:23 [LXX]; Jn 9:18; 1 Tim 4:13). Here Matthew emphasizes only that Joseph had no involvement in Mary’s pregnancy before Jesus’ birth.

• Mary’s perpetual virginity is firmly established in Church tradition. Its doctrinal formulation is traced to the Lateran Synod of A.D. 649 and was reaffirmed in 1968 by Pope Paul VI (The Credo of the People of Cod, 14; CCC 499501).