Matthew 1

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Matthew 1 opens the New Testament with a list of names and a birth announced in a dream. The genealogy traces Jesus from Abraham through David to Joseph in three sets of fourteen generations, deliberately including four women with irregular stories and the shame of the exile. Then it tells how Mary was found to be with child through the Holy Spirit, how Joseph resolved to protect her, and how an angel gave the child his name, Jesus, "because He will save His people from their sins," and his title, Immanuel, "God with us."

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The New Testament begins with a genealogy, which is not how most books try to hold a reader. Matthew knows exactly what he is doing. His first word echoes the title of Genesis, and his list moves from Abraham, to whom the promise was made, through David, to whom the kingdom was promised, down to the exile, where both promises seemed to die, and on to a carpenter in Nazareth. Three sets of fourteen generations, each an act of memory. Along the way he does something no ordinary genealogy would do: he names women, and not the matriarchs. Tamar, who tricked her father-in-law; Rahab of Jericho; Ruth of Moab; and Bathsheba, named only as the wife of the man David had killed. By the time the reader meets Mary, "found to be with child" before her wedding, Matthew has prepared the ground: God has been working through irregular stories all along. The birth itself is told from Joseph's side, and Joseph's righteousness shows in his instinct to protect rather than to expose. An angel gives the child two names. Jesus, because he will save his people from their sins. Immanuel, because God is with us. Matthew will end his Gospel with Jesus saying "I am with you always." The first chapter and the last are the same promise.

핵심 본문

Matthew 1:1-6 Matthew 1:17 Matthew 1:18-21 Matthew 1:22-23 Isaiah 7:14

Historical and literary context

Matthew wrote for readers who knew the Hebrew Scriptures and needed to see that Jesus was the promised heir of Abraham and David. Ancient genealogies established legal standing rather than complete biology, and Matthew arranges his into a memorable pattern of fourteens, with the exile to Babylon as its dark middle hinge. Betrothal in first-century Judaism was legally binding, which is why Joseph, discovering Mary's pregnancy, considers divorce; his choice to do it quietly is what Matthew means by calling him righteous.

How the chapter unfolds

Verse 1 is a title that echoes Genesis: "the record of the genealogy," literally the book of the genesis, of Jesus Christ, son of David, son of Abraham. Verses 2 to 17 give the three blocks of fourteen: Abraham to David, David to the exile, the exile to the Christ. Verses 18 to 25 narrate the birth from Joseph's side: the discovery, his resolve, the angel's message with the name Jesus and its meaning, Matthew's first fulfillment quotation from Isaiah 7:14 with the name Immanuel, and Joseph's obedience.

Why this chapter matters

The chapter announces the two claims Matthew's whole Gospel will defend: Jesus is the Messiah descended from David and Abraham, and Jesus is God with us. The four women in the genealogy, Tamar, Rahab, Ruth, and Bathsheba named only as "Uriah's wife," are Gentiles, outsiders, or women with scandalous histories, and their presence prepares the reader for a Messiah who welcomes the unexpected and for a mother whose pregnancy looked scandalous. The two names, Jesus and Immanuel, state the Gospel's purpose and its promise, and Matthew will close his book on the same note: "I am with you always."

Interpretive tension to watch

Matthew's genealogy differs from Luke's, and its count of fourteens requires some compression of the kings' list. Is the pattern historical bookkeeping or theological art, and does the difference matter? Readers who expect a modern family tree miss what Matthew is doing; readers who see the pattern find that fourteen is the numerical value of David's name in Hebrew, and that the whole list is saying "son of David" three times over.

이 장을 위한 질문

Why would Matthew go out of his way to include Tamar, Rahab, Ruth, and Uriah's wife in a royal genealogy?
Joseph is called righteous at the moment he plans to end the betrothal quietly. What does that suggest about the shape of righteousness?
Jesus means "the LORD saves" and Immanuel means "God with us." How do the two names belong together?

Study with context

Use this as a chapter guide, then press deeper into the text itself. The goal is to slow down observation, notice structure, and ask better questions before jumping to conclusions.

노트에 추가

1 アブラハムの子孫、ダビデの子孫、イエス・キリストの系図。 2 アブラハムにイサクが生まれ、イサクにヤコブが生まれ、ヤコブにユダとその兄弟たちが生まれ、 3 ユダに、タマルによってパレスとザラが生まれ、パレスにエスロンが生まれ、エスロンにアラムが生まれ、 4 アラムにアミナダブが生まれ、アミナダブにナアソンが生まれ、ナアソンにサルモンが生まれ、 5 サルモンに、ラハブによってボアズが生まれ、ボアズに、ルツによってオベデが生まれ、オベデにエッサイが生まれ、 6 エッサイにダビデ王が生まれた。ダビデに、ウリヤの妻によってソロモンが生まれ、 7 ソロモンにレハベアムが生まれ、レハベアムにアビヤが生まれ、アビヤにアサが生まれ、 8 アサにヨサパテが生まれ、ヨサパテにヨラムが生まれ、ヨラムにウジヤが生まれ、 9 ウジヤにヨタムが生まれ、ヨタムにアハズが生まれ、アハズにヒゼキヤが生まれ、 10 ヒゼキヤにマナセが生まれ、マナセにアモンが生まれ、アモンにヨシヤが生まれ、 11 ヨシヤに、バビロン移住のころエコニヤとその兄弟たちが生まれた。 12 バビロン移住の後、エコニヤにサラテルが生まれ、サラテルにゾロバベルが生まれ、 13 ゾロバベルにアビウデが生まれ、アビウデにエリヤキムが生まれ、エリヤキムにアゾルが生まれ、 14 アゾルにサドクが生まれ、サドクにアキムが生まれ、アキムにエリウデが生まれ、 15 エリウデにエレアザルが生まれ、エレアザルにマタンが生まれ、マタンにヤコブが生まれ、 16 ヤコブにマリヤの夫ヨセフが生まれた。キリストと呼ばれるイエスはこのマリヤからお生まれになった。 17 それで、アブラハムからダビデまでの代が全部で十四代、ダビデからバビロン移住までが十四代、バビロン移住からキリストまでが十四代になる。 18 イエス・キリストの誕生は次のようであった。その母マリヤはヨセフの妻と決まっていたが、ふたりがまだいっしょにならないうちに、聖霊によって身重になったことがわかった。 19 夫のヨセフは正しい人であって、彼女をさらし者にはしたくなかったので、内密に去らせようと決めた。 20 彼がこのことを思い巡らしていたとき、主の使いが夢に現われて言った。「ダビデの子ヨセフ。恐れないであなたの妻マリヤを迎えなさい。その胎に宿っているものは聖霊によるのです。 21 マリヤは男の子を産みます。その名をイエスとつけなさい。この方こそ、ご自分の民をその罪から救ってくださる方です。」 22 このすべての出来事は、主が預言者を通して言われた事が成就するためであった。 23 「見よ、処女がみごもっている。そして男の子を産む。その名はインマヌエルと呼ばれる。」（訳すと、神は私たちとともにおられる、という意味である。） 24 ヨセフは眠りからさめ、主の使いに命じられたとおりにして、その妻を迎え入れ、 25 そして、子どもが生まれるまで彼女を知ることがなく、その子どもの名をイエスとつけた。

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