Matt. 1:1 The book of the genealogy. The Gospel’s opening words carried special significance for a Jewish audience. Their ancestry was linked with God’s covenants with Israel. Jesus was a common name. It is “Joshua” in Hebrew, meaning “Yahweh saves.” Christ, which means “anointed,” points back to David as the anointed king of Israel and to the promise of an “anointed one,” the Messiah, who would rule God’s people (2 Sam. 7:11b–16). Son of David points to his royal lineage. son of Abraham. God’s covenant with Abraham established Israel as a chosen people. It also affirmed that the whole world would be blessed through his family (Gen. 12:1–3; 22:18).

Matt. 1:3 The inclusion of five women in Jesus’ genealogy—Tamar, Rahab and Ruth (v. 5), Bathsheba (“the wife of Uriah,” v. 6), and Mary (v. 16)—is unusual. Descent was usually traced through men as the head of the family. It is also remarkable that three of the women (Tamar, Rahab, and Bathsheba) were of questionable character and two of the women (Rahab and Ruth) were Gentiles.

Matt. 1:6b–11 Matthew may have drawn from 1 Chron. 3:10–14. Both genealogies omit several of the kings found in the books of Kings and Chronicles. Such omissions were a common practice in genealogies (see note on Matt. 1:1–17).

Matt. 1:12 Jechoniah (2 Kings 24:8–9) was so evil that his family was cursed (Jer. 22:30). Yet the legal claim to the throne could still come through Jechoniah’s line.

Matt. 1:1–17 Jews kept extensive genealogies to establish a person’s legitimacy and inheritance rights. Matthew likely draws on the genealogies of the OT, with some omissions (see note on v. 17). He demonstrates Jesus’ legal claim to the throne of David. Genealogies had more than one function in the ancient world. Sometimes they traced a specific family’s history, offering a fairly complete list of descendants. Or they could focus on a longer period of time, listing one ancestor in each generation, often skipping some generations. Sometimes genealogies traced national or human history. They then used important figures to divide history into major parts. Matthew’s genealogy is an example of this second kind of genealogy.

Matt. 1:16–17 Jesus is the rightful legal heir to the covenant promises associated with David (v. 6) and Abraham (vv. 1–2).

Matt. 1:17 fourteen generations. Matthew does not mean all the generations that had lived during those times; see note on vv. 6b–11. Rather, he counts 14 generations within each major section. He uses the genealogy as a way to mark the major periods of Israel’s history.

Matt. 1:18 Mary had been betrothed to Joseph. In the custom of betrothal, parents chose a young woman to be engaged to their son. A second stage of betrothal involved official arrangements and a legally binding marriage agreement before witnesses. Only a formal process of divorce could break a betrothal.

Matt. 1:19 Betrothed partners were referred to as husband and “wife” (v. 20), though they were not yet married. Having sexual relations during betrothal was considered adultery.

Matt. 1:20 The angel of the Lord is Gabriel (see Luke 1:26).

Matt. 1:21 Jesus. See note on v. 1. save his people from their sins. See Isa. 40:2; 53:6; Jer. 31:31–34.

Matt. 1:22 All this took place to fulfill. Matthew often points to an event or teaching of Jesus that fulfills an OT passage. He does this to indicate: (1) a direct prediction and fulfillment (e.g., vv. 22–23); (2) the intended full meaning of the OT Scripture (e.g., 5:17–20); or (3) a person or event that corresponds to Israel’s history (e.g., 2:15, 17–18).

Matt. 1:23 the virgin. The Greek word corresponds to the Hebrew term in Isa. 7:14 (see note there). The prophecy in Isa. 7:14 points to God’s enduring promise for the line of David. Matthew thus presents the virgin birth of Jesus as God’s miraculous fulfillment of this promise.

Matt. 1:24 he took his wife. See notes on vv. 18, 19.

Matt. 2:1 Bethlehem of Judea. Located about 6 miles (9.7 km) south of Jerusalem. Jesus’ birth in Bethlehem marks him as being from the tribe of Judah and from the city that produced the Davidic kings (1 Sam. 17:12; see note on Luke 2:3–4). Herod the king (Herod the Great) ruled Israel and Judah 37–4 B.C. He was appointed by Rome to be king of the Jews. He ruled firmly and at times ruthlessly. He murdered his wife, several of his own sons, and other relatives. He restored the temple in Jerusalem and built many theaters, cities, palaces, and fortresses throughout the Roman Empire. The term wise men referred to a wide range of people whose practices included astrology, dream interpretation, study of sacred writings, the pursuit of wisdom, and magic. As much as two years may have passed since the events of Matthew 1 (see note on 2:11).

Matt. 2:2 we saw his star when it rose. Through interaction with Jews in Babylon, the wise men would likely have been familiar with OT prophecy (e.g., Num. 24:17). The movement of the star (Matt. 2:9) suggests that it was a supernatural phenomenon. The wise men likely traveled with a large number of attendants and guards. The journey would have taken several weeks.

Matt. 2:4 The chief priests were in charge of temple activities. scribes. Experts in handling written documents. In Israel, their duties included teaching, interpreting, and applying the Mosaic law. The concept of “King of the Jews” had become associated with the Christ, the Messiah.

Matt. 2:5–6 Bethlehem. See Mic. 5:2.

Matt. 2:9 the star . . . went before them. The star led them specifically to Bethlehem.

Matt. 2:11 The wise men arrived up to two years after Jesus’ birth. By then Jesus lived in a house. worshiped him. Because of their pagan background, the wise men may not have understood Jesus’ divine nature, but their actions were clearly appropriate (see Phil. 2:9–11; Rev. 7:9–10). gold and frankincense and myrrh. The number of gifts contributed to the tradition that there were three men, but their actual number is unknown. Frankincense is resin which was used in OT times as incense on the altar (Ex. 30:9, 34–38). Myrrh is sap used in incense and perfume. The gifts probably supported Jesus’ family when they fled to Egypt (Matt. 2:13–15).

Matt. 2:13 flee to Egypt. The Egyptian border was approximately 90 miles (146 km) south of Bethlehem. There, they would be free from Herod’s power.

Matt. 2:15 fulfill. The prophet Hosea recounted how God had faithfully brought Israel, God’s “son,” out of Egypt in the exodus (Hos. 2:15). Matthew cites this in reference to Jesus, God’s true Son.

Matt. 2:16 all the male children in Bethlehem . . . two years old or under. The small village may have had 10 to 30 boys of that age. Herod the Great’s question to the wise men about the time of the appearing of the star (1:7) gave him an estimated time of Jesus’ birth.

Matt. 2:17–18 Jeremiah described the mothers of Israel (Rachel) mourning for their children who had been carried off into exile (Jer. 31:15). Like the exile, the attempt on Jesus’ life was intended to wipe out the chosen one of God.

Matt. 2:22 Archelaus was one of Herod the Great’s sons. He followed Herod as ruler over Judea, Samaria, and Idumea, from 4 B.C.–A.D. 6. He was cruel like his father, and the Jews hated him. Fearing a revolution from the people, Caesar Augustus removed him from power.

Matt. 1:1–2:23 The Arrival of Jesus the Messiah. Matthew’s introduction echoes Genesis. The word in 1:1 rendered “genealogy” (Greek genesis) implies that it is a book of “beginnings” (see note on Gen. 2:4). “The book of the genealogy” appears to function as a heading for the genealogy (Matt. 1:2–17) and as a title for the entire story: a new beginning with the arrival of Jesus the Messiah and the kingdom of God.

Matt. 2:23 Nazareth is halfway between the Mediterranean Sea and the Sea of Galilee. It was a relatively small village. Joseph and Mary had come from Nazareth (see Luke 1:26–27; 2:39). he would be called a Nazarene. Matthew is not quoting any specific OT prophecy but is referring to a general theme in the OT prophets (plural). They foretold that the Messiah would be despised (see Isa. 53:3), and the town of Nazareth was despised in Jesus’ time (see John 1:46; 7:41, 52). Matthew may also have intended a wordplay connecting the word “Nazareth” to the messianic prophecy in Isa. 11:1; “Nazareth” sounds like the Hebrew word for “branch,” which was a term for the Messiah.

Matt. 3:2 To repent, or “change one’s mind,” called for a change in a person’s attitude toward God that affected one’s actions and life choices. The term kingdom of heaven is found only in Matthew’s Gospel. It is interchangeable with “kingdom of God,” found in the other Gospels (compare 19:14 and Mark 10:14). is at hand. The kingdom of heaven has begun in the person of Jesus (the Messiah). See note on Matt. 4:17.

Matt. 3:3 John the Baptist fulfills Isa. 40:3. He also fulfills the prophecies in Malachi about the messenger who prepares the way for the Lord (Mal. 3:1; compare Matt. 11:10) and about Elijah (Mal. 4:5–6; compare Matt. 11:14; 17:10–13; Luke 1:17).

Matt. 3:4 a garment of camel’s hair. John’s appearance was common to nomads. Locusts and wild honey were (and still are) a source of food for people living in the desert.

Matt. 3:5–6 “Baptize” means “to plunge, dip, immerse.” When people were baptized by him, going under the water symbolized the cleansing of sin.

Matt. 3:7 The Pharisees were Jewish laymen, popular with the common people and connected to local synagogues. They followed extensive extra­biblical traditions, which they carefully obeyed as a means of applying the law to daily life. The Sadducees were a small, aristocratic, priestly group. They received their authority from the activities of the temple.

Matt. 3:11 baptize you with the Holy Spirit and fire. John’s water baptism will be replaced by the baptism associated with the Messiah, he who is coming (see note on 1 Cor. 12:13). The Holy Spirit will be “poured out” (compare Joel 2:28–29; Acts 2:16–21). Unbelievers will receive the judgment of eternal fire. Even those who repent may endure a purifying fire.

Matt. 3:12 Winnowing fork (see Ruth 3:2) signifies the separation of those who repent and those who do not.

Matt. 3:15 fulfill all righteousness. Jesus’ baptism begins his ministry and fulfills God’s saving activity prophesied throughout the OT (see John 1:31–34). Although he needed no repentance or cleansing, Jesus is baptized to identify with the sinful people he came to save through his substitutionary life and death (compare 2 Cor. 5:21).

Matt. 3:16 The Spirit of God anoints Jesus as Israel’s King and Messiah and commissions him as God’s righteous “servant” (see Isa. 42:1).

Matt. 3:1–17 John the Baptist Prepares for the Messianic King­dom. John now appears, preaching in the Judean desert. It is more than 25 years since Joseph and his family moved back to Nazareth. Matthew’s focus shifts to Jesus’ public ministry.

Matt. 3:17 The voice from heaven confirms the eternal relationship that the Son and Father share. It also identifies Jesus as the messianic Son of God (Ps. 2:7).

Matt. 4:1 Jesus was led up by the Spirit. The Greek for tempted can also mean “tested.” God never tempts anyone to do evil (see note on James 1:13), but he uses circumstances to test a person’s character (see Heb. 11:17).

Matt. 4:2 fasting forty days and forty nights. Jesus’ 40 days of fasting in the wilderness corresponds to Israel’s 40 years of testing in the wilderness (Deut. 8:2–3). Moses also fasted and prayed for 40 days and nights on two occasions (Ex. 24:18; 34:28; see also Elijah in 1 Kings 19:8). Fasting was a means of focusing on prayer.

Matt. 4:3 If you are the Son of God. Despite the devil’s tempting offer, Jesus refused to use his divine power to make the trial any easier for himself.

Matt. 4:4 It is written. Jesus responds by quoting Deut. 8:2.

Matt. 4:5 The holy city is Jerusalem. The pinnacle of the temple is probably the southeast corner of the temple area, the top of which was 300 feet (91 m) above the floor of the Kidron Valley (see Herod’s Temple Complex in the Time of Jesus).

Matt. 4:6–7 for it is written. Such a spectacular display as jumping from this great height unharmed (compare Psalm 91) might have gained Jesus an enthusiastic following. But it would not have followed God’s plan for Jesus’ work as Messiah.

Matt. 4:9 fall down and worship me. The devil offers Jesus a way to rule the world that avoids the cross and exchanges worship of God for worship of Satan. All these I will give you was a lie (see note on Luke 4:5–8).

Matt. 4:12 John had been arrested and imprisoned by Herod Antipas, one of Herod the Great’s sons (see 11:2; 14:1–12).

Matt. 4:13 Capernaum was on the northern shore of the Sea of Galilee. It was Jesus’ base of operations for his ministry in Galilee.

Matt. 4:16 darkness . . . light. See Isa. 9:1. The region of Zebulun and Naphtali (Matt. 4:13) was devastated by Assyria in 732 B.C. (2 Kings 15:29). They are now the first to see the great light of God’s deliverance in Jesus.

Matt. 4:17 From that time marks a significant turning point in Matthew’s Gospel (compare 16:21). It indicates that the preparations for Jesus’ messianic ministry are complete. Repent, for the kingdom of heaven is at hand. Jesus’ message builds on John the Baptist’s (see note on 3:2).

Matt. 4:18–19 Simon (who is called Peter) and Andrew. These brothers had been followers of Jesus for about a year (see John 1:35–42).

Matt. 4:21 A boat, dated from the first century A.D. or earlier, was found in the Sea of Galilee in 1986. Approximately 26.5 feet long and 7.5 feet wide (8 m by 2.3 m), it could hold about 15 people.

Matt. 4:18–22 Peter, James, and John become the inner circle among Jesus’ 12 disciples.

Matt. 4:23 The Galilee region had 200 or more villages and towns, but no major cities. Healing of every disease and every affliction gives a preview of the age to come (Phil. 3:21; Rev. 21:4). On synagogues, see note on Luke 4:16 and The Synagogue and Jewish Worship.

Matt. 4:24 Syria. A Gentile region north of Galilee.

Matt. 4:1–25 Jesus the Messiah Begins to Advance the Messianic Kingdom. Jesus triumphs over the devil in the wilderness (vv. 1–11), proclaims the kingdom of God (vv. 12–17), and calls disciples to follow him (vv. 18–22).

Matt. 4:12–25 These verses mark the beginning of Jesus’ Galilean ministry. It is traditionally thought that Jesus’ ministry lasted three years: a year of obscurity, a year of popularity, and a year of increasing rejection. Matthew, Mark, and Luke do not say much about the first, obscure year, but it is recounted in John’s Gospel (see John 1–4).

Matt. 4:25 Great crowds followed Jesus, but they had not yet become his disciples (compare 5:1). Decapolis (Greek “ten cities”) is the predominantly Gentile district to the south and east of the Sea of Galilee. Beyond the Jordan commonly referred to the region of Perea, or more generally the territory east of the Jordan River.