Mat 1-2 | TNotes | STEP | Book of Matthew — Quick facts: Purpose: To demonstrate that Jesus is the Messiah and to help Christians understand how to live in relation to Judaism Author: Matthew (also known as Levi), one of the twelve apostles of Jesus Date: Likely sometime between AD 65 and 80 Setting: Written at a time in which early Christians were struggling to make sense of the relationship of their new beliefs to the Jewish faith Book of Matthew — Overview: Setting Matthew wrote his Gospel when the early Christian community was at a crossroads. Would it remain a sect of Judaism or separate itself from Judaism and become a separate faith? Matthew’s Gospel derives from a Christian community near Jerusalem, surrounded by Jews who had not left their Jewish faith. This community, unlike the Christians of Paul’s churches, had to answer socially to the stipulations of Jewish law on a daily basis. The Christians reading Matthew’s Gospel were challenged to live as Jewish Christians among Jews who were fully committed to the Torah. The letter from James similarly evokes a Christianity that is still firmly attached to the synagogue (see Jas 2:1-26 ). Here is a Jewish Christianity that remains as firm in its commitment to the Jewish community as to its glorious Lord (cp. Acts 15:1-41 ). Matthew’s Gospel tells how the life of Jesus affected Jewish Christians who were struggling with ritual, legal, social, and political concerns. For those early Christians, Matthew answered the pressing question, “How are we to follow Jesus in our day, surrounded as we are by Judaism, while seeking to declare the Good News of the Kingdom to all?” Summary Matthew’s story follows Jesus from before his birth until after his death and resurrection. Jesus experiences a series of potential dangers as a child (ch 2 ). As an adult, he embarks on a very short career, proclaiming God’s righteousness (chs 5–7 ) and performing astounding miracles (8:1–9:34 ); he broadens his reach by sending out twelve apostles (9:35–11:1 ). Most of Jesus’ experience, however, is utter rejection at the hands of Galilean and Judean Jews (chs 11–17 ). He confronts the Jewish leaders in the Temple during his last week (chs 21–22 ), announces a final series of woes against authority figures who lead people astray (ch 23 ), and predicts that God will judge and destroy Jerusalem (chs 24–25 ). Jesus is arrested, tried, and executed by crucifixion (chs 26–27 ) for opposing the Jewish leaders and challenging the status quo. Then he is vindicated by his resurrection and gives the great commission to his disciples, to make disciples of all the nations (ch 28 ). Matthew shapes his Gospel according to two structural principles. First, following an introduction (chs 1–4 ), Matthew alternates teaching material with narrative material. Thus, we have discourse and teaching in chs 5–7 ; 10 , 13 , 18 , 23–25 ; and we have narrative in chs 8–9 ; 11–12 , 14–17 , 19–22 , 26–28 . Second, Matthew records Jesus’ confrontation of Israel with God’s message about the arrival of his Kingdom in the last days (4:12–11:1 ; see 4:17 ), followed by the responses this message evoked from various people (11:2–20:34 ). Matthew then tells of Jesus Christ’s death and resurrection (chs 21–28 ) for the salvation of humankind. Authorship Matthew was a tax collector whom Jesus befriended and called to a life of justice and obedience (9:9 ). Matthew invited many friends to spend an evening with Jesus (9:10-13 ), and Matthew is named among the twelve apostles (10:2-4 ; see also Mark 3:16-19 ; Luke 6:13-16 ; Acts 1:13 ). Early church tradition reports that after he composed his Gospel, Matthew moved from Palestine in the AD 60s to evangelize India (Eusebius, Church History 3.24.6). In the early AD 100s, Papias, Bishop of Hierapolis, made the statement, “Matthew therefore composed the oracles in the Hebrew language [or, ‘in a Hebrew style’] and each interpreted them as he was able.” Papias’s statement is traditionally understood to mean that the apostle Matthew wrote a Gospel in Hebrew or Aramaic, and that this Gospel was later translated into Greek, perhaps by someone who also knew the Gospel of Mark. Recent studies suggest that Papias was referring to Matthew’s Jewish style, not to his language (Hebrew or Aramaic), because Matthew’s Gospel does not appear to be “translation Greek” (i.e., the type of Greek that is often found in materials translated from other languages). In the 1800s, scholars became convinced that Matthew had used Mark’s Gospel as a source. These scholars argued that since an apostle would not have used another Gospel (and one written by a non-apostle at that!) to record Jesus’ life, Matthew was not the author of the Gospel bearing his name. But early tradition connects the Gospel of Mark with the apostle Peter, a fact that makes Matthew’s dependence on Mark more understandable. There is no conflict with one apostle (Matthew) using the accounts of another apostle (Peter) as a convenient source from which to shape his own report. Occasion of Writing Unlike the letters of Paul or the Revelation of John, the settings of the Gospels must be inferred from comments and emphases within the books themselves (see 24:15 ; 27:46 ; 28:15 ), since direct evidence is unavailable. Matthew appears to have been written at a time when Christians and Jews were fiercely debating such issues as how to obey the law (5:17-48 ; 15:1-20 ), who the Messiah is (chs 1–2 ), who the true people of God are (Israel or the church; 21:33-46 ), who the rightful leaders of God’s people are (4:18-22 ; 10:2-4 ; 21:43 ; 23:1-36 ; 28:16-20 ), and how Gentiles are related to the church and to Israel (2:1-12 ; 3:7-10 ; 4:12-16 ; 8:5-13 ; 15:21-28 ; 28:16-20 ). There is serious debate as to whether Matthew’s Gospel sprang from a community that was still within Judaism or one that was already outside Judaism. In other words, had Matthew’s Christian community separated from Judaism, or was it still within Judaism’s umbrella? Or, was Matthew written for a general audience rather than a specific community? Early Christianity was diverse; some Christian leaders, such as James, maintained a long-term relationship with the Jewish communities. In discussing this question, scholars examine the following passages: 2:1-12 ; 4:12-16 ; 8:5-13 ; 10:5-6 ; 15:21-28 ; 17:24-27 ; 19:28 ; 21:43 ; 22:7 ; 23:1-39 . Date and Location Matthew was probably written sometime between AD 65 and 80. Those who argue that Matthew used Mark’s Gospel as a source usually date Matthew after AD 70; those who claim it is independent tend to date it earlier. Some have suggested that Matthew’s Gospel was written in the AD 50s. Many today think that Matthew was written at Antioch in Syria, which is more probable than any other proposed setting. Meaning and Message Matthew argues the case that Jesus fulfills the ancient faith of Israel and the hope of the Old Testament: In Jesus, the Messiah and the day of the Lord have come. Some people do follow Jesus. In following the instruction of Jesus, these disciples would evangelize the Roman world and build a community (the church) that would include both Jews and Gentiles. In general, however, Israel refuses to follow its Messiah, and Jesus utters disastrous warnings that they will experience the judgment of God (chs 23–25 ) unless they repent. Matthew’s Gospel is distinctive in its presentation of Jesus as Messiah and Teacher, its emphasis on the Kingdom of Heaven, its strong call to discipleship, its constant pattern of Old Testament fulfillment, its incisive criticism of the Jewish religious leaders, and its universal outlook that includes Gentiles in the Kingdom. The Messiah (Christ). Matthew emphasizes Jesus as the Messiah (Christ) (1:1 , 16-18 ; 11:2-3 ; 16:16 , 20 ; 23:10 ). He focuses on Jesus as the fulfillment of Old Testament expectations, though not in the manner his Jewish contemporaries expected. For Matthew, Jesus is clearly the Son of God, born of the Virgin Mary in order to bring salvation to his people (1:21 ). In short, Jesus is “Immanuel, which means ‘God is with us’” (1:23 ; 28:20 ). The Kingdom of Heaven. The expression “Kingdom of Heaven,” used thirty times by Matthew, is a roundabout way for Jews to say “Kingdom of God.” Matthew uses this term to evoke (1) the invisible but present rule of God on earth through the saving work of Jesus the Messiah; (2) the fulfillment of Old Testament promises (4:17 ; 11:11-15 ); (3) the saving activity of God, often through quiet and humble means (11:25 ; 13:24-30 , 36-43 ); (4) the power and strength of God’s activity (11:2-6 , 12-13 ; 12:28 ); (5) the coming of the Kingdom within a “generation” (10:23 ; 16:28 ; 24:34 ); (6) the final, climactic judgment of God (25:31-46 ); and (7) the final, perfect fellowship of all God’s holy people with the Father (8:11-12 ; 13:43 ; 22:1-14 ; 26:29 ). The Kingdom of Heaven shows God’s perfect reign through Jesus the Messiah among his people, beginning with the church and consummated in the eternal Kingdom of glory and fellowship. Discipleship. Matthew’s Gospel stresses Jesus’ call to men and women to be baptized, to follow him as disciples, to obey his teachings (28:20 ), and to enjoy fellowship with him. Jesus summarizes the requirements of discipleship in his Sermon on the Mount (chs 5–7 ), and this theme recurs throughout Matthew (e.g., 10:1-42 ; 16:24-26 ). Matthew shows the disciples overcoming their failures through Christ’s help (see 14:28-33 ; 16:5-12 ). Fulfillment of the Old Testament. More than any other Gospel, Matthew highlights the deep correspondence between Old Testament expectations and promises and their fulfillment in Jesus. In the style of a Jewish commentary, Matthew links Old Testament texts to events in the life of Jesus that fulfill those texts and frequently draws out analogies between the Old Testament and the New Testament. Matthew’s procedure is anchored in the belief that what God has done once in Israel, he is doing again, finally and fully, in Jesus the Messiah. Universal Outlook. In a book so strongly Jewish in orientation, it is surprising to find such an emphasis on the inclusion of Gentiles in the Messiah’s saving work. More than any other, this Gospel emphasizes that the Good News is for all, including Gentiles. This stance put Matthew at odds with the Jewish community of his time on two fundamental questions: Who are the people of God? What future is there for the nation of Israel? The birth narratives show that God saves Gentiles, and throughout the book Gentiles are portrayed positively. Since God is sovereign, his Messiah is King of all creation. Though God has worked especially in and through the nation of Israel (see 10:5-6 ; 15:24 ), the inauguration of the Kingdom of Heaven shares God’s good favor with the nations as well (see 28:18-20 ). Summary for Matt 1:1-2:23: 1:1–2:23 This account demonstrates that Jesus’ lineage and birth (ch 1 ), as well as the geography of his early years (ch 2 ), fulfilled Old Testament expectations, and that attempts to thwart God’s will do not succeed (2:1-15 ; see also 27:62-66 ). 1:1 The phrase a record of the ancestors introduces 1:1-17 . A similar phrase is used in Genesis to introduce each section of that book. • Jesus ... David ... Abraham: These names are repeated in reverse order in the genealogy, an example of a literary form known as chiasm (arrangement of elements in mirror-image). Being identified as a descendant of David introduces Jesus as Messiah (see Matt 12:23 ; 22:42-45 ), while the connection to Abraham emphasizes God’s covenant with Israel and the extension of that covenant to include all nations (see Matt 28:16-20 ; Gen 12:3 ).

Book of Matthew — Quick facts:

Purpose: To demonstrate that Jesus is the Messiah and to help Christians understand how to live in relation to Judaism

Author: Matthew (also known as Levi), one of the twelve apostles of Jesus

Date: Likely sometime between AD 65 and 80

Setting: Written at a time in which early Christians were struggling to make sense of the relationship of their new beliefs to the Jewish faith

Book of Matthew — Overview:

Setting
Matthew wrote his Gospel when the early Christian community was at a crossroads. Would it remain a sect of Judaism or separate itself from Judaism and become a separate faith? Matthew’s Gospel derives from a Christian community near Jerusalem, surrounded by Jews who had not left their Jewish faith. This community, unlike the Christians of Paul’s churches, had to answer socially to the stipulations of Jewish law on a daily basis.
The Christians reading Matthew’s Gospel were challenged to live as Jewish Christians among Jews who were fully committed to the Torah. The letter from James similarly evokes a Christianity that is still firmly attached to the synagogue (see Jas 2:1-26 ^a). Here is a Jewish Christianity that remains as firm in its commitment to the Jewish community as to its glorious Lord (cp. Acts 15:1-41 ^b).
Matthew’s Gospel tells how the life of Jesus affected Jewish Christians who were struggling with ritual, legal, social, and political concerns. For those early Christians, Matthew answered the pressing question, “How are we to follow Jesus in our day, surrounded as we are by Judaism, while seeking to declare the Good News of the Kingdom to all?”

Summary
Matthew’s story follows Jesus from before his birth until after his death and resurrection. Jesus experiences a series of potential dangers as a child (ch 2 ^c). As an adult, he embarks on a very short career, proclaiming God’s righteousness (chs 5–7 ^d) and performing astounding miracles (8:1–9:34 ^e); he broadens his reach by sending out twelve apostles (9:35–11:1 ^f). Most of Jesus’ experience, however, is utter rejection at the hands of Galilean and Judean Jews (chs 11–17 ^g). He confronts the Jewish leaders in the Temple during his last week (chs 21–22 ^h), announces a final series of woes against authority figures who lead people astray (ch 23 ⁱ), and predicts that God will judge and destroy Jerusalem (chs 24–25 ^j). Jesus is arrested, tried, and executed by crucifixion (chs 26–27 ^k) for opposing the Jewish leaders and challenging the status quo. Then he is vindicated by his resurrection and gives the great commission to his disciples, to make disciples of all the nations (ch 28 ^l).
Matthew shapes his Gospel according to two structural principles. First, following an introduction (chs 1–4 ^m), Matthew alternates teaching material with narrative material. Thus, we have discourse and teaching in chs 5–7 ⁿ; 10 ^o, 13 ^p, 18 ^q, 23–25 ^r; and we have narrative in chs 8–9 ^s; 11–12 ^t, 14–17 ^u, 19–22 ^v, 26–28 ^w. Second, Matthew records Jesus’ confrontation of Israel with God’s message about the arrival of his Kingdom in the last days (4:12–11:1 ^x; see 4:17 ^y), followed by the responses this message evoked from various people (11:2–20:34 ^z). Matthew then tells of Jesus Christ’s death and resurrection (chs 21–28 ^aa) for the salvation of humankind.

Authorship
Matthew was a tax collector whom Jesus befriended and called to a life of justice and obedience (9:9 ^ab). Matthew invited many friends to spend an evening with Jesus (9:10-13 ^ac), and Matthew is named among the twelve apostles (10:2-4 ^ad; see also Mark 3:16-19 ^ae; Luke 6:13-16 ^af; Acts 1:13 ^ag). Early church tradition reports that after he composed his Gospel, Matthew moved from Palestine in the AD 60s to evangelize India (Eusebius, Church History 3.24.6).
In the early AD 100s, Papias, Bishop of Hierapolis, made the statement, “Matthew therefore composed the oracles in the Hebrew language [or, ‘in a Hebrew style’] and each interpreted them as he was able.” Papias’s statement is traditionally understood to mean that the apostle Matthew wrote a Gospel in Hebrew or Aramaic, and that this Gospel was later translated into Greek, perhaps by someone who also knew the Gospel of Mark. Recent studies suggest that Papias was referring to Matthew’s Jewish style, not to his language (Hebrew or Aramaic), because Matthew’s Gospel does not appear to be “translation Greek” (i.e., the type of Greek that is often found in materials translated from other languages).
In the 1800s, scholars became convinced that Matthew had used Mark’s Gospel as a source. These scholars argued that since an apostle would not have used another Gospel (and one written by a non-apostle at that!) to record Jesus’ life, Matthew was not the author of the Gospel bearing his name. But early tradition connects the Gospel of Mark with the apostle Peter, a fact that makes Matthew’s dependence on Mark more understandable. There is no conflict with one apostle (Matthew) using the accounts of another apostle (Peter) as a convenient source from which to shape his own report.

Occasion of Writing
Unlike the letters of Paul or the Revelation of John, the settings of the Gospels must be inferred from comments and emphases within the books themselves (see 24:15 ^ah; 27:46 ^ai; 28:15 ^aj), since direct evidence is unavailable. Matthew appears to have been written at a time when Christians and Jews were fiercely debating such issues as how to obey the law (5:17-48 ^ak; 15:1-20 ^al), who the Messiah is (chs 1–2 ^am), who the true people of God are (Israel or the church; 21:33-46 ^an), who the rightful leaders of God’s people are (4:18-22 ^ao; 10:2-4 ^ap; 21:43 ^aq; 23:1-36 ^ar; 28:16-20 ^as), and how Gentiles are related to the church and to Israel (2:1-12 ^at; 3:7-10 ^au; 4:12-16 ^av; 8:5-13 ^aw; 15:21-28 ^ax; 28:16-20 ^ay).
There is serious debate as to whether Matthew’s Gospel sprang from a community that was still within Judaism or one that was already outside Judaism. In other words, had Matthew’s Christian community separated from Judaism, or was it still within Judaism’s umbrella? Or, was Matthew written for a general audience rather than a specific community? Early Christianity was diverse; some Christian leaders, such as James, maintained a long-term relationship with the Jewish communities. In discussing this question, scholars examine the following passages: 2:1-12 ^az; 4:12-16 ^ba; 8:5-13 ^bb; 10:5-6 ^bc; 15:21-28 ^bd; 17:24-27 ^be; 19:28 ^bf; 21:43 ^bg; 22:7 ^bh; 23:1-39 ^bi.

Date and Location
Matthew was probably written sometime between AD 65 and 80. Those who argue that Matthew used Mark’s Gospel as a source usually date Matthew after AD 70; those who claim it is independent tend to date it earlier. Some have suggested that Matthew’s Gospel was written in the AD 50s. Many today think that Matthew was written at Antioch in Syria, which is more probable than any other proposed setting.

Meaning and Message
Matthew argues the case that Jesus fulfills the ancient faith of Israel and the hope of the Old Testament: In Jesus, the Messiah and the day of the Lord have come.
Some people do follow Jesus. In following the instruction of Jesus, these disciples would evangelize the Roman world and build a community (the church) that would include both Jews and Gentiles. In general, however, Israel refuses to follow its Messiah, and Jesus utters disastrous warnings that they will experience the judgment of God (chs 23–25 ^bj) unless they repent.
Matthew’s Gospel is distinctive in its presentation of Jesus as Messiah and Teacher, its emphasis on the Kingdom of Heaven, its strong call to discipleship, its constant pattern of Old Testament fulfillment, its incisive criticism of the Jewish religious leaders, and its universal outlook that includes Gentiles in the Kingdom.
The Messiah (Christ). Matthew emphasizes Jesus as the Messiah (Christ) (1:1 ^bk, 16-18 ^bl; 11:2-3 ^bm; 16:16 ^bn, 20 ^bo; 23:10 ^bp). He focuses on Jesus as the fulfillment of Old Testament expectations, though not in the manner his Jewish contemporaries expected. For Matthew, Jesus is clearly the Son of God, born of the Virgin Mary in order to bring salvation to his people (1:21 ^bq). In short, Jesus is “Immanuel, which means ‘God is with us’” (1:23 ^br; 28:20 ^bs).
The Kingdom of Heaven. The expression “Kingdom of Heaven,” used thirty times by Matthew, is a roundabout way for Jews to say “Kingdom of God.” Matthew uses this term to evoke (1) the invisible but present rule of God on earth through the saving work of Jesus the Messiah; (2) the fulfillment of Old Testament promises (4:17 ^bt; 11:11-15 ^bu); (3) the saving activity of God, often through quiet and humble means (11:25 ^bv; 13:24-30 ^bw, 36-43 ^bx); (4) the power and strength of God’s activity (11:2-6 ^by, 12-13 ^bz; 12:28 ^ca); (5) the coming of the Kingdom within a “generation” (10:23 ^cb; 16:28 ^cc; 24:34 ^cd); (6) the final, climactic judgment of God (25:31-46 ^ce); and (7) the final, perfect fellowship of all God’s holy people with the Father (8:11-12 ^cf; 13:43 ^cg; 22:1-14 ^ch; 26:29 ^ci). The Kingdom of Heaven shows God’s perfect reign through Jesus the Messiah among his people, beginning with the church and consummated in the eternal Kingdom of glory and fellowship.
Discipleship. Matthew’s Gospel stresses Jesus’ call to men and women to be baptized, to follow him as disciples, to obey his teachings (28:20 ^cj), and to enjoy fellowship with him. Jesus summarizes the requirements of discipleship in his Sermon on the Mount (chs 5–7 ^ck), and this theme recurs throughout Matthew (e.g., 10:1-42 ^cl; 16:24-26 ^cm). Matthew shows the disciples overcoming their failures through Christ’s help (see 14:28-33 ^cn; 16:5-12 ^co).
Fulfillment of the Old Testament. More than any other Gospel, Matthew highlights the deep correspondence between Old Testament expectations and promises and their fulfillment in Jesus. In the style of a Jewish commentary, Matthew links Old Testament texts to events in the life of Jesus that fulfill those texts and frequently draws out analogies between the Old Testament and the New Testament. Matthew’s procedure is anchored in the belief that what God has done once in Israel, he is doing again, finally and fully, in Jesus the Messiah.
Universal Outlook. In a book so strongly Jewish in orientation, it is surprising to find such an emphasis on the inclusion of Gentiles in the Messiah’s saving work. More than any other, this Gospel emphasizes that the Good News is for all, including Gentiles. This stance put Matthew at odds with the Jewish community of his time on two fundamental questions: Who are the people of God? What future is there for the nation of Israel? The birth narratives show that God saves Gentiles, and throughout the book Gentiles are portrayed positively. Since God is sovereign, his Messiah is King of all creation. Though God has worked especially in and through the nation of Israel (see 10:5-6 ^cp; 15:24 ^cq), the inauguration of the Kingdom of Heaven shares God’s good favor with the nations as well (see 28:18-20 ^cr).

Summary for Matt 1:1-2:23: 1:1–2:23 ^cs This account demonstrates that Jesus’ lineage and birth (ch 1 ^ct), as well as the geography of his early years (ch 2 ^cu), fulfilled Old Testament expectations, and that attempts to thwart God’s will do not succeed (2:1-15 ^cv; see also 27:62-66 ^cw). 1:1 ^cx The phrase a record of the ancestors introduces 1:1-17 ^cy. A similar phrase is used in Genesis to introduce each section of that book.

• Jesus ... David ... Abraham: These names are repeated in reverse order in the genealogy, an example of a literary form known as chiasm (arrangement of elements in mirror-image). Being identified as a descendant of David introduces Jesus as Messiah (see Matt 12:23 ^cz; 22:42-45 ^da), while the connection to Abraham emphasizes God’s covenant with Israel and the extension of that covenant to include all nations (see Matt 28:16-20 ^db; Gen 12:3 ^dc).
1:5 ^dd Rahab was the Gentile prostitute who risked her life to harbor Joshua’s two spies in Jericho (Josh 2:1-21 ^de). Her inclusion in the ancestry of the Messiah emphasizes the grace of God. Elsewhere she is commended for her faith in the God of Israel and for righteous deeds (Heb 11:31 ^df; Jas 2:25 ^dg).
1:7 ^dh Asa (Greek Asaph): Probably the Old Testament king (1 Kgs 15:9-24 ^di; 1 Chr 3:10 ^dj) and not the psalmist (Asaph; 1 Chr 6:39 ^dk; 25:1-2 ^dl; Pss 50 ^dm, 73-83 ^dn). Matthew’s focus is on the ancestral line from David to the Messiah.
1:8 ^do father of (or ancestor of): The term includes several generations here (2 Chr 21:1–26:1 ^dp), as it does in the case of Josiah (Matt 1:11 ^dq) and Shealtiel (1:12 ^dr). The genealogy omits Ahaziah, Joash, and Amaziah (2 Kgs 8:24 ^ds; 1 Chr 3:11 ^dt; 2 Chr 22:1 ^du, 11 ^dv; 24:27 ^dw), perhaps because of their association with Ahab and Jezebel.
1:11 ^dx father: Josiah was the grandfather of Jehoiachin.
Summary for Matt 1:12-16: 1:12-16 ^dy Although the Old Testament is clearly the source for 1:1-11 ^dz, Matthew is probably also dependent upon royal archives and oral traditions for 1:12-16 ^ea. 1:12 ^eb Shealtiel: See 1 Chr 3:17-19 ^ec; Ezra 3:2 ^ed.
1:16 ^ee This genealogy is traced through Joseph, who stands in David’s line (see also study note on Luke 3:23-38).
1:17 ^ef Matthew states that each period has fourteen generations, but the first and third periods list only thirteen. A legitimate Jewish and Old Testament approach would count David in both the first and second groupings and include Jesus in the third grouping. This suggests that Matthew is probably stressing the gematria (letters representing numbers): The letters in the Hebrew word dawid (“David”) also add up to fourteen. Matthew is highlighting Jesus’ credentials as the Messiah (1:1 ^eg).
1:18 ^eh Jesus the Messiah (literally Jesus the Christ): Using Messiah in the translation accurately communicates that it is a title rather than a personal name (“Jesus Christ”).

• engaged to be married: In Judaism, engagement (or betrothal) meant a permanent relationship (Mal 2:14 ^ei) that could be broken only by legal process; thus, Mary was considered Joseph’s wife and he her husband (see Matt 1:20 ^ej; Deut 22:23-24 ^ek), even though they had not had sexual relations. Mary’s status as a virgin at the time of Jesus’ conception through the power of the Holy Spirit helps authenticate Jesus’ divinity.
1:19 ^el As a righteous man—that is, as one who obeyed the law (see Luke 1:6 ^em)—Joseph could not take Mary as his wife since she was a suspected adulteress. He could exonerate himself by publicly exposing Mary to trial and having her put to death (Deut 22:23-27 ^en; cp. Num 5:11-31 ^eo), or pay a fine and break the engagement (see also Mishnah Sotah 1:1-5). Joseph mercifully decided to do the latter quietly.
1:20 ^ep The angel of the Lord declared to Joseph in a dream (see 2:12-13 ^eq, 19 ^er, 22 ^es) that Mary had been neither seduced nor violated; instead, the baby was conceived by the Holy Spirit (Luke 1:34-35 ^et), who often has a creative and life-generating role (Gen 1:2 ^eu; Ezek 37:1-14 ^ev; John 3:5-8 ^ew).
1:21 ^ex Jesus is the Greek form of the Hebrew name Yeshua, which means “The Lord saves.” The name appropriately describes his role: he will save his people from their sins.

• His people may refer either to Israel as a nation (2:6 ^ey) or to the Messiah’s people, the church, which is comprised of both Jews and Gentiles (4:15-16 ^ez; 16:18 ^fa; 28:18-20 ^fb).
Summary for Matt 1:22-23: 1:22-23 ^fc Jesus’ birth from a virgin fulfills Isa 7:14 ^fd. The Hebrew term ‘almah (virgin or young maiden) was translated parthenos (“virgin”) in the Greek Old Testament that Matthew quotes. Matthew understands the ‘almah of Isaiah as foreshadowing the Virgin Mary.
1:25 ^fe Until probably implies that Joseph had sexual relations with Mary after the birth of Jesus.

• And Joseph named him Jesus, thus showing his acceptance of the child as his own.

‏ Matthew 2

Summary for Matt 2:1-2: 2:1-2 ^ff Attentiveness to the star indicates that the wise men were astrologers; their awareness of the Old Testament (perhaps Num 24:17 ^fg) suggests that they were from Babylonia, where Jews were numerous. The men were Gentiles, which anticipates Gentile acceptance into the Kingdom of God (Matt 8:11-12 ^fh; 15:21-28 ^fi; 28:16-20 ^fj). Throughout the entire Gospel, unlikely Gentiles worship the Jewish Messiah, while the Jewish leaders (Herod, high priests, teachers of religious law, Pharisees) oppose him. 2:1 ^fk Bethlehem was David’s hometown (1 Sam 16:1-13 ^fl; John 7:42 ^fm).

• King Herod, or Herod the Great, had a meteoric career; he rose from being governor of Galilee to being king of Galilee, Judea, and Samaria (37–4 BC). His career was marked by unflinching loyalty to Rome, magnificent building enterprises (including a substantial renovation of the Temple in Jerusalem), family hostility, suspicion, and ruthless murder of his own family members (Josephus, Antiquities 15.7.1-5) and of innocent children (Matt 2:16-18 ^fn).
2:2 ^fo Matthew regularly describes Jesus as receiving worship (2:2 ^fp, 8 ^fq, 11 ^fr; 8:2 ^fs; 9:18 ^ft; 14:33 ^fu; 15:25 ^fv; 20:20 ^fw; 28:9 ^fx, 17 ^fy), thus identifying Jesus as God.
2:3 ^fz Herod was deeply disturbed because he feared this child would rival him as king of the Jews.
2:4 ^ga The leading priests had political and religious clout and ministered predominantly in the Temple (see 21:23 ^gb). Herod gathered the teachers of religious law because they were trained to know Old Testament prophecies and were often influential Pharisees.
2:6 ^gc Bethlehem, a small village, had a privileged status as the birthplace of King David. The religious leaders knew from the prophets (1:22 ^gd) that the Messiah would be born there.

• King David had been a shepherd in his youth, and as king he became the shepherd of Israel (2 Sam 5:2 ^ge). Micah 5:2-4 ^gf foresees the Messiah as a shepherd (cp. Ps 23:1 ^gg).
Summary for Matt 2:8-10: 2:8-10 ^gh The star was placed by God to guide the wise men to the Messiah (see Num 24:17 ^gi); the details are unknown.
2:11 ^gj The wise men offered extravagant gifts of gold, frankincense, and myrrh to the King (see Ps 72:10-17 ^gk; Isa 60 ^gl). The tradition that there were three wise men originated from the number of gifts, but the text does not specify how many wise men there were.
Summary for Matt 2:13-15: 2:13-15 ^gm Flee to Egypt ... until I tell you to return: This fulfills Hos 11:1 ^gn (see study note on Matt 4:1-11; see also Gen 15:13-16 ^go; 46:1-5 ^gp; Exod 15:1-21 ^gq).
2:15 ^gr I called my Son out of Egypt: See Hos 11:1 ^gs, which refers to the Exodus.
2:16 ^gt kill all the boys: Herod was notorious for his viciousness—he killed his own son to protect his throne, which led to the saying, “It is safer to be Herod’s swine [Greek hus] than his son [Greek huios],” because Herod kept kosher.

• two years old and under: Herod calculated the probable age of the child from the wise men’s report.
2:18 ^gu Ramah, a village near Bethlehem, is the place of Rachel’s burial (Gen 35:18-20 ^gv; Jer 31:15-17 ^gw).
2:19 ^gx After Herod the Great died in 4 BC, Caesar split up his kingdom. Herod’s son Archelaus (2:22 ^gy) was appointed over Judea, Samaria, and Idumea, while Antipas (14:1-12 ^gz; Luke 13:31-32 ^ha) was appointed over Galilee and Perea.
Summary for Matt 2:20-21: 2:20-21 ^hb Jesus’ return to Israel fulfills Hos 11:1 ^hc (see 2:13-15 ^hd).
2:22 ^he Archelaus, like his father, governed brutally, immorally, and tyrannically.

• Joseph fulfilled prophecy in moving to Galilee to avoid Archelaus’s jurisdiction (cp. 4:12-16 ^hf).
2:23 ^hg “He will be called a Nazarene”: Matthew associates the name Nazareth with words in the prophets (see Isa 11:1 ^hh, where the Messiah is called a “Branch,” [Hebrew netser]; and Judg 13:5 ^hi, where Samson is called a “Nazirite”).