Matthew 1

Throughout the Old Testament, genealogies establish identity, inheritance, covenant continuity, priestly service, and royal descent. They connect individuals to God’s promises across generations. Matthew places Jesus within the history of Israel, tracing His ancestry through Abraham and David.

Abraham points back to God’s covenant promises and the blessing promised to the nations (Genesis 17:6), while David points toward the promise of a royal descendant whose kingdom would endure(2 Samuel 7:16).

Matthew also deliberately arranges the genealogy into three groups of fourteen generations (Matthew 1:17), giving particular prominence to David. Before narrating Jesus’ birth, Matthew has therefore already introduced Him within the story of Israel’s covenant and its messianic expectations.

[…] Matthew calls Joseph the son of Jacob, Luke makes him the son of Heli. He did not know the Scripture manner, one was his father by nature, the other by law. For we know that God commanded by Moses, that if a brother or near kinsman died without children, another should take his wife, to raise up seed to his brother or kinsman (Deut. 25.) […]

Betrothal was more serious than a promise or modern engagement. It was already legally binding. Because of this, ending the betrothal required a divorce. If one of the betrothed died before the marriage was completed, the surviving partner could even be regarded as a widow or widower.

He beheld her to be with child, whom he knew to be chaste; and because he had read, There shall come a Rod out of the stem of Jesse, (Is. 11:1.) of which he knew that Mary was comes, and had also read, Behold, a virgin shall conceive, (Is. 7:14.) he did not doubt that this prophecy should be fulfilled in her.

Otherwise; if you alone have knowledge of a sin that any has committed against you, and desire to accuse him thereof before men, you do not herein correct, but rather betray him. But Joseph, being a just man, with great mercy spared his wife, in this great crime of which he suspected her. The seeming certainty of her unchastity tormented him, and yet because he alone knew of it, he was willing not to publish it, but to send her away privily; seeking rather the benefit than the punishment of the sinner.

But it should be known, that just here is used to denote one who is in all things virtuous. For there is a particular justice, namely, the being free from covetousness; and another universal virtue, in which sense Scripture generally uses the word justice. Therefore being just, that is kind, merciful, he was minded to put away privily her who according to the Law was liable not only to dismissal, but to death. But Joseph remitted both, as though living above the Law. For as the sun lightens up the world, before he shews his rays, so Christ before He was born caused many wonders to be seen.

But if he had no suspicion of her, how could he be a just man, and yet seek to put her away, being immaculate? He sought, to put her away, because he saw in her a great sacrament, to approach which he thought himself unworthy.

Both “righteous” and “just” translate the Greek δίκαιος (dikaios), a word commonly associated with righteousness, justice, or conformity to what is right. Matthew’s description is significant because Joseph’s intention to divorce Mary quietly is presented alongside his being dikaios.

The word δίκαιος (dikaios) is also from the word-family δικαιοσύνη (dikaiosynē) - righteousness - which Matthew uses often throughout the Gospel.

How then doth the Angel assure him? Hear and marvel at the wisdom of his words. For being come he saith, Joseph, thou son of David, fear not to take unto thee Mary thy wife. He straightway puts him in mind of David, of whom the Christ was to spring, and he doth not suffer him to be greatly perturbed, by the title of his forefathers, reminding him of the promise made to the whole race. Else wherefore doth he call him Son of David? […] Now having mentioned her name, he stayed not at this, but added also, thy wife; whereas he would not have called her so, if she had been corrupted.

This further shews that this birth should be wonderful, because it is God that sends down His name from above by His Angel; and that not any name, but one which is a treasure of infinite good. Therefore also the Angel interprets it, suggesting good hope, and by this induces him to believe what was spoken. For we lean more easily to prosperous things, and yield our belief more readily to good fortune.

He shews the same man to be the Saviour of the whole world, and the Author of our salvation. He saves indeed not the unbelieving, but His people; that is, He saves those that believe on Him, not so much from visible as from invisible enemies; that is, from their sins, not by fighting with arms, but by remitting their sins.

But though the Prophet was speaking to Ahaz, the prophecy was yet not spoken to him only or of his time only; for it is introduced, Hear, O house of David; (Isa. 7:13.) not, ‘Hear, O Ahaz.’ Again, The Lord Himself shall give you a sign; meaning He, and none other; from which we may understand that the Lord Himself should be the sign. And that he says to you, (plur.) and not ‘to thee,’ shews that this was not spoken to Ahaz, or on his account only.

“This Child, that shall be born of a Virgin of the house of David, shall now be called Emmanuel, that is, God with us […] But after He shall be called Jesus, that is, Saviour, because He shall save the whole human race.”

Matthew explains the name Emmanuel as “God with us” (Matthew 1:23). This theme appears again at the very end of the Gospel, when the risen Jesus tells His disciples, “I am with you always, to the close of the age” (Matthew 28:20).

Matthew therefore begins and ends his account of Jesus with the promise of His presence: “God with us” at His birth and “I am with you always” after His resurrection.