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The Gospel of Matthew (Catholic Commentary on Sacred Scripture)
Mitch, Curtis, Sri, Edward, Williamson, Peter S., Healy, Mary
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eBook - ePub
The Gospel of Matthew (Catholic Commentary on Sacred Scripture)
Mitch, Curtis, Sri, Edward, Williamson, Peter S., Healy, Mary
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This engaging commentary on the Gospel of Matthew is the fifth of seventeen volumes in the Catholic Commentary on Sacred Scripture (CCSS), which will cover the entire New Testament. This volume, like each in the series, relates Scripture to life, is faithfully Catholic, and is supplemented by features designed to help readers understand the Bible more deeply and use it more effectively.
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Thema
Theology & ReligionThema
Biblical CommentaryA Royal Son: Genealogy and Birth of Jesus
Matthew 1:1â25
The opening chapter of Matthewâs Gospel is a stumbling block for many modern readers. Why begin a Gospel with a list of more than forty names? A biblical genealogy does not seem to be the most captivating way to draw readers into the story of Jesus. As one commentator put it, âReading other peopleâs genealogies is about as exciting as watching other peopleâs holiday videos.â[1] But for the ancient Jews, a genealogy was not merely a catalog of old names. Each name told a story and recalled key events in salvation history. Biblical genealogies also conferred identity and privileges on members of a family, bestowing a sense of mission and responsibility.
The particular genealogy in Matt 1:1â17 compresses the entire history of Israel into seventeen short verses. The many names would have brought to mind the various twists and turns, triumphs and tragedies, in that story. By tracing Jesusâ lineage back to David and Abraham, Matthew places the story of Jesus within the larger plot of Godâs dealings with Israel and, at the same time, announces that Israelâs story is reaching its climax in the child at the end of the line. Most of all, the genealogy establishes Jesusâ messianic credentials. Grafted onto the trunk of Davidâs royal lineage, Jesus will appear as the legal heir of this familyâs kingly prerogatives that have been passed down from generation to generation.
The genealogy is followed by an account of the angelâs announcement to Joseph (1:18â25). Here, the camera lens zooms in on the last part of the genealogy, where we encounter an anomaly. While the Gospel carefully traces a royal lineage from âDavid the kingâ (1:6) all the way down to Joseph (1:16), Matthew points out that Jesus is not a biological descendant of Joseph and David after all. Joseph, the bearer of the Davidic ancestry, appears not as the father of Jesus, but as âthe husband of Mary. Of her was born Jesus who is called the Messiahâ (1:16). The story of the announcement to Joseph serves as an explanation for this last link of the genealogy. It shows how Jesus (1) was conceived in Mary not by natural means, but by the Holy Spirit and (2) was named and accepted by Joseph as his son, making him a true Davidic heir.
The Book of the Genealogy (1:1)
1The book of the genealogy of Jesus Christ, the son of David, the son of Abraham.
OT: Gen 2:4; 5:1; 22:18; 2 Sam 7:12â16; 1 Chron 17:11
NT: Matt 9:27; 12:23; 20:31; 21:15; Mark 1:1
Catechism: Jesusâ name, 430â35, 452; Christ, 436â40
Lectionary: 1:1â25: Nativity of Our Lord; 1:1â16, 18â23: Nativity of the Blessed Virgin Mary
[1:1] The book of the genealogy: Matthewâs Gospel immediately takes us back to the very beginning of salvation history: to the story of creation and the family of Adam and Eve. The first two words of Matthewâs Gospel (biblos geneseĆs), rendered âthe book of the genealogyâ in the NAB, could literally be translated âbook of Genesis.â Biblos is typically the word for âbookâ and geneseĆs is commonly rendered âoriginâ or âbeginning.â These words together appear in only two other places in the Bible: in the â Septuagint translation of Gen 2:4 and 5:1, where they refer to the beginnings of the heavens and the earth and mark the genealogy of Adamâs descendants. Therefore the first two words in Matthew have an effect similar to that of the famous opening of Johnâs Gospel, âIn the beginning . . .â (John 1:1). When read in the wide context of the canonical Scriptures, Matthewâs opening words, like Johnâs, bring to mind the early chapters of the book of Genesis, the creation of the world and the origins of the human family. Just as that story in Genesis twice utilizes the formula biblos geneseĆs, Matthewâs story of Jesus begins with this same phrase, announcing a new beginning for all humanity.
Jesus was the Greek form of the name âJoshuaâ and one of the most popular names among the Jews in the first century. The name in Hebrew literally means âYahweh is salvation.â Matthew uses the personal name âJesusâ 150 times, but here it is accompanied by the royal title Christ, which Matthew uses only seventeen times. âChristâ means âanointed oneâ and is the Greek rendering of the Hebrew word âmessiah.â[2] The mention of Jesus Christ in 1:1 would stir much excitement in the reader, evoking the Jewish hopes for the long-awaited messiah-king who, the prophets foretold, would free Godâs people from their enemies and restore the kingdom of David.
Matthew associates Jesus with two of the most important figures in Israelâs history: David and Abraham. This establishes Jesus as a person of great significance. As one scholar put it, âThe very names of David and Abraham create character for Jesus, just as the names Babe Ruth and Mickey Mantle evoke character for a baseball player. To say that a baseball player is another Babe Ruth is to suggest that he has extraordinary hitting power. Similarly, to say that Jesus is the child of David is to indicate he has royal authority and the capacity to overthrow Rome just as David conquered Goliath.â[3]
Matthew next introduces Jesus as the son of David before calling him âthe son of Abrahamââeven though David came after Abraham in history. In this way Matthew draws our attention to Jesusâ connection to this great king. The title âson of Davidâ evokes the great promises given to David and his descendants. In 2 Sam 7, God promised David an everlasting kingdom (2 Sam 7:16) and spoke of the great things he would do for Davidâs son: âI will make his kingdom firm. . . . And I will make his royal throne firm foreverâ (2 Sam 7:12â13). The royal son of David was expected to rule over the nations (Pss 2:8; 72:8â10; 110:6) and all the nations would be blessed through him (Ps 72:17). Though Davidâs descendants ruled in Jerusalem for almost four centuries, the monarchy collapsed in the sixth century BC and remained eclipsed up to the time of Christ. However, the prophets foretold that a future heir of David, a ârighteous branch,â would free the people from their oppressors and usher in an everlasting kingdom.[4] In many circles of first-century Judaism, the title âson of Davidâ was associated with the messiah. By referring to Jesus as âChristâ and âthe son of David,â Matthew links Jesus with these hopes for the future messiah-king.
Next, Matthew calls Jesus the son of Abraham. This designation underscores that Jesus belongs to the chosen people, the descendants of Abraham whom God had promised to bless and multiply (Gen 12:2; 17:2â9). In addition, the connection with Abraham links Jesus with the worldwide mission given to Abrahamâs family, the Israelites. Abrahamâs name itself means âfather of a multitudeâ (see Gen 17:5). God foretold that Abraham would âbecome the father of a host of nationsâ (Gen 17:4) and that through Abrahamâs descendants, âall the nations of the earth shall find blessingâ (Gen 22:18; cf. Gen 12:3). Thus Jesus as âthe son of Abrahamâ evokes the theme of the worldwide blessingâa theme that Matthew develops in the narrative of the magi coming from the east (2:1â11), in Christâs public ministry (e.g., 5:13â14; 8:10â11; 21:43), and at the end of the Gospel with the great commission (28:18â20).
Reflection and Application (1:1)
In this opening verse, Matthew introduces us to the holy name of Jesus, which has been invoked in prayer from the very beginning of Christianity. From a biblical perspective, the very fact that we can call on the name of Jesus is astonishing. In ancient Judaism, Godâs name came to be invoked only once a year and only by the high priest. Now, with God becoming man in Christ, we have the privilege of calling on the name of the Lord: âThe divine name may not be spoken by human lips, but by assuming our humanity The Word of God hands it over to us and we can invoke it: âJesus,â âYHWH savesââ (Catechism 2666).
There is tremendous power in the name of Jesus. This is the only name under heaven by which we can hope for salvation (Acts 4:12). In Jesusâ name, the sick can be healed (Mark 16:17â18; Catechism 1507), sinners find mercy (Catechism 1846), and souls encounter the presence of God. As the Catechism explains, âHis name is the only one that contains the presence it signifies. Jesus is the Risen One, and whoever invokes the name of Jesus is welcoming the Son of God who loved him and who gave himself up for himâ (Catechism 2666). The name of Jesus itself can be a simple prayer, when spoken with love and attention (Catechism 2068). For example, Christians for centuries have recited the Jesus Prayer, in which they slowly and lovingly repeat the words âLord Jesus Christ, Son of God, have mercy on me,â or even just the name âJesus,â sometimes hundreds of times a day, amid their daily routines or while quietly following the rhythm of their breathing during prayer. In this way, our daily lives can become a constant prayer with Christ always on our mind, on our lips, and in our heart. Invoking Jesusâ name can also be helpful in moments of temptation or spiritual trial. The holy name of Jesus has power to bring all things into subjection to Christ, so that, as St. Paul says, âat the name of Jesus, every knee should bend, of those in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Fatherâ (Phil 2:10â11).
The Royal Lineage (1:2â17)
2Abraham became the father of Isaac, Isaac the father of Jacob, Jacob the father of Judah and his brothers. 3Judah became the father of Perez and Zerah, whose mother was Tamar. Perez became the father of Hezron, Hezron the father of Ram, 4Ram the father of Amminadab. Amminadab became the father of Nahshon, Nahshon the father of Salmon, 5Salmon the father of Boaz, whose mother was Rahab. Boaz became the father of Obed, whose mother was Ruth. Obed became the father of Jesse, 6Jesse the father of David the king.
David became the father of Solomon, whose mother had been the wife of Uriah. 7Solomon became the father of Rehoboam, Rehoboam the father of Abijah, Abijah the father of Asaph. 8Asaph became the father of Jehoshaphat, Jehoshaphat the father of Joram, Joram the father of Uzziah. 9Uzziah became the father of Jotham, Jotham the father of Ahaz, Ahaz the father of Hezekiah. 10Hezekiah became the father of Manasseh, Manasseh the father of Amos, Amos the father of Josiah. 11Josiah became the father of Jechoniah and his brothers at the time of the Babylonian exile.
12After the Babylonian exile, Jechoniah became the father of Shealtiel, Shealtiel the father of Zerubbabel, 13Zerubbabel the father of Abiud. Abiud became the father of Eliakim, Eliakim the father of Azor, 14Azor the father of Zadok. Zadok became the father of Achim, Achim the father of Eliud, 15Eliud the father of Eleazar. Eleazar became the father of Matthan, Matthan the father of Jacob, 16Jacob the father of Joseph, the husband of Mary. Of her was born Jesus who is called the Messiah.
17Thus the total number of generations from Abraham to David is fourteen generations; from David to the Babylonian exile, fourteen generations; from the Babylonian exile to the Messiah, fourteen generations.
OT: Ruth 4:18â22; 1 Chron 2:1â15; 3:10â19
NT: Luke 3:23â34
Lectionary: 1:1â17: December 17, Nativity of Our Lord Vigil Mass; 1:16, 18â21, 24: Solemnity of St. Joseph; 1:1â16, 18â23: Nativity of the Blessed Virgin Mary (September 8), Common of the Blessed Virgin Mary
Of all the names in this genealogy, Davidâs is the one that Matthew especially highlights. David is the only person other than Jesus who is honored with a title in this genealogy: David is introduced as âthe kingâ in 1:6, while Jesus is called âthe Messiahâ in 1:16. And Davidâs name, which is mentioned four times in the genealogy, appears more than any other name listed in Jesusâ family tree (1:5, 6, 17). Finally, the focus on David can be seen in 1:17, where Matthew demarcates the three periods of Israelâs story from Abraham to David, from David to the exile, and from the exile to Christ. Here, Matthew goes out of the way to tell us that each of these periods consists of fourteen generations in the genealogy of Jesus. This 3 x 14 pattern is likely an allusion to Davidâs name through a play on the numerical value given to Hebrew lettersâa popular technique known as gematria, which was used in ancient Jewish and early Christian circles. Davidâs name in Hebrew adds up to fourteen (d + w + d = 4 + 6 + 4 = 14). Matthew has already noted that David himself appears in the fourteenth generation of this genealogy. By having Jesus arrive at the end of three sets of fourteen generations (3 x 14), Matthew presents Jesus as the âthrice-Davidic Son of David.â[5] In the list of names, Matthew sketches the story of the rise and fall of the Davidic kingdom and its restoratio...
Inhaltsverzeichnis
- Cover
- Title Page
- Copyright Page
- Endorsements
- Dedication
- Contents
- Illustrations
- Editorsâ Preface
- Abbreviations
- Introduction
- Outline of Matthew
- A Royal Son: Genealogy and Birth of Jesus (1:1â25)
- Magi and Flight to Egypt (2:1â23)
- John the Baptist and Jesus (3:1â17)
- The Messiah Tested and Revealed (4:1â25)
- Sermon on the Mount Part 1: The Message of the Kingdom (5:1â48)
- Sermon on the Mount Part 2: Treasures in Heaven (6:1â34)
- Sermon on the Mount Part 3: The House Built on Rock (7:1â29)
- Jesusâ Healings (8:1â9:34)
- The Mission of the Twelve (9:35â10:42)
- John the Baptist and Jesus the Messiah (11:1â30)
- The Lord of the Sabbath: One Greater than Jonah, Solomon, and the Temple (12:1â50)
- Parables of the Kingdom (13:1â58)
- The Martyrdom of John and the Continuing Ministry of Jesus (14:1â15:39)
- The Messiahâs Sonship and Suffering (16:1â28)
- Jesus Is Transfigured and Instructs His Disciples (17:1â27)
- True Greatness within the Community (18:1â35)
- On the Way to Jerusalem Part 1 (19:1â30)
- On the Way to Jerusalem Part 2 (20:1â34)
- The King and the Temple (21:1â46)
- Showdown in the Temple (22:1â23:39)
- The Coming Judgment Part 1 (24:1â44)
- The Coming Judgment Part 2 (24:45â25:46)
- The Messiah Betrayed and Arrested (26:1â75)
- The Climax of the Cross (27:1â66)
- The Messiah Is Risen! (28:1â20)
- Suggested Resources
- Glossary
- Index of Pastoral Topics
- Index of Sidebars
- Map
- Notes
Zitierstile fĂŒr The Gospel of Matthew (Catholic Commentary on Sacred Scripture)
APA 6 Citation
[author missing]. (2010). The Gospel of Matthew (Catholic Commentary on Sacred Scripture) ([edition unavailable]). Baker Publishing Group. Retrieved from https://www.perlego.com/book/2039667/the-gospel-of-matthew-catholic-commentary-on-sacred-scripture-pdf (Original work published 2010)
Chicago Citation
[author missing]. (2010) 2010. The Gospel of Matthew (Catholic Commentary on Sacred Scripture). [Edition unavailable]. Baker Publishing Group. https://www.perlego.com/book/2039667/the-gospel-of-matthew-catholic-commentary-on-sacred-scripture-pdf.
Harvard Citation
[author missing] (2010) The Gospel of Matthew (Catholic Commentary on Sacred Scripture). [edition unavailable]. Baker Publishing Group. Available at: https://www.perlego.com/book/2039667/the-gospel-of-matthew-catholic-commentary-on-sacred-scripture-pdf (Accessed: 15 October 2022).
MLA 7 Citation
[author missing]. The Gospel of Matthew (Catholic Commentary on Sacred Scripture). [edition unavailable]. Baker Publishing Group, 2010. Web. 15 Oct. 2022.