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《马太福音》概述和耶稣的家谱
I. 新约圣经中的第一本书
我们无法查证为什么新约圣经的第一本书是《马太福音》，但是有不少蜘丝马迹透露出为什么《马太福音》排在新约圣经中的首位。
从《马太福音》所讲述的内容来看，该书是为犹太人写的，特别是为了已经接受主耶稣基督为救主的犹太人写的。所以在四本福音书中，《马太福音》里所引用的旧约经文高达60多次，而这些引用都是直接或间接强调主耶稣就是旧约圣经中所预言的弥赛亚。这就使这本书成为连结旧约和新约的一座神学桥梁。
《马太福音》的写作对象主要是犹太人，因此强调主耶稣的王权和弥赛亚身份，这个内容与旧约的应许密切呼应。对当时熟悉旧约的犹太背景信徒来说，这样的安排能帮助他们一开始就理解福音信息与上帝救恩计划的延续性。
《马太福音》叙述详尽，包含耶稣的出生、教导、神蹟、死亡、复活与大使命。它也收录了几段耶稣的长篇讲道，如：登山宝训、差遣门徒的教导、天国比喻、末世预言等，有结构、有系统，便於教导与传递，是早期教会在敬拜与教义教导中广泛使用的材料。
II. 《马太福音》的执笔者
“圣经都是上帝所默示的，于教训，督责，使人归正，教导人学义，都是有益的。”（见提后3:16）这也就告诉我们，圣经的执笔者并不是听写上帝的话，而是把上帝要告诉我们的事情，用执笔者的话语写下来。因此，我们见就可以从个人的写作习惯、所使用的词汇、以及表达方法判断出谁是执笔者。
我们若谈到圣经某卷书执笔者是谁的时候，就必须提出两方面的证据，即该书以外的证据（“外证”）和该书本身的证据（“内证”）。
对于《马太福音》外证已经有力地支持这观点：是使徒马太写了这卷以“马太”命名的福音书。很多早期教父都一致指出马太就是这卷福音书的作者。在这里我们就不要一一列举早期教父所写作的书籍。如果需要的话，在网上很容易就可以查到。
有的信徒认为马太不是一位杰出的使徒；因此有人或许会认为，第一卷福音书理应由彼得 、雅各或约翰执笔。但绝大部分传统都认定新约圣经的第一本书就是马太写的，这便有力说明他就是本书作者。
内证，也支持马太就是首卷福音书作者。在这卷书里提到钱币的次数，比其他三卷福音书都多。事实上，马太福音有两个关于钱币的专有名词，在新约圣经其他书卷里均未出现：
1. 圣经记载，“到了迦百农，有收丁税的人来见彼得说，你们的先生不纳丁税吗？（丁税约有半块钱）”（见马太17:24）
和合本圣经只是在括号里写了“丁税约有半块钱”，但是没有告诉我们这是什么钱。在圣经的原文里是清楚地告诉我们是什么样的钱。在英文圣经里是这样翻译的，“Now when they came to Capernaum, those who collected the two-drachma tax came to Peter and said, ‘Does your teacher not pay the two-drachma tax?’”（NASB）这个钱是“drachma”。
在吕振中翻译的圣经里，这一节经文是写成，“他们到了迦百农﹐收殿税（希腊文：抵得拉美﹐约值两日工钱）的人上来见彼得﹐说：「你们的先生不纳殿税麽？」”马太把这个钱是什么样的钱， 写的非常清楚。
2. 主耶稣对彼得说，“但恐怕触犯他们，你且往海边去钓鱼，把先钓上来的鱼拿起来，开了它的口，必得一块钱，可以拿去给他们，作你我的税银。”（见马太17:27）
和合本圣经在这里所说的“一块钱”，没有把这“一块钱”是什么样的钱给翻译出来。如果你去查考英文圣经，这一节经文是写成，“However, so that we do not offend them, go to the sea and throw in a hook, and take the first fish that comes up; and when you open its mouth, you will find a stater. Take that and give it to them for you and Me.” （NASB）
而吕振中翻译的圣经是写成，“但是为要避免触犯著他们﹐你要往海里去﹐投个钓钩﹐把先上来的鱼拿起来；开了牠的口﹐你就会看见一个『四日工钱』币（希腊文：『斯他提』希腊银币）；取了那个﹐替我和你给予他们。”
这两个地方不仅记载了是什么样的钱，而且这些钱有多少价值都写得清清楚楚。
在主耶稣的十二个门徒中，只有马太曾经是税吏，只有他对钱币有那么清楚的认识，而其他的马太基本都是些渔夫 。由此可见，如果《马太福音》是由主耶稣的门徒所执笔的话，那必定是马太了。
圣经还有一点是可以佐证，《马太福音》的执笔者是主耶稣的门徒马太。虽然马太曾经是一个税吏；在以色列民中，当时的税吏因为是替罗马帝国效劳，而且从中贪污，犹如抗战时期的汉奸。但是在其他的福音书里都没有提及马太在接受主耶稣呼召前的这个糟糕身份。因为当我们接受了主耶稣为救主，我们就是一个新人了。但是唯独在《马太福音》里，在记载主耶稣十二个门徒的名单中，马太仍然被称为“税吏马太”，这个带有侮辱性的称呼。“这十二使徒的名，头一个叫西门，又称彼得，还有他兄弟安得烈。西庇太的儿子雅各，和雅各的兄弟约翰。腓力，和巴多罗买，多马，和税吏马太，亚勒腓的儿子雅各，和达太。奋锐党的西门，还有卖耶稣的加略人犹大。”（见马太10:2～3）
没有人会对主耶稣的门徒使用侮辱性的称呼，除非写下这样一个带有侮辱性称呼的执笔者就定是其本人。
不仅如此，在整本《马太福音》里我们还会看到很多细节，显示出执笔写这一本书的一定是称为利未的马太。对于这些细节，当我们查到那些经节时，我们在来讲。
III. 《马太福音》成书的时间
要将新约圣经首卷福音书 - 《马太福音》的写作日期精准地确定于某一年，那是不可能的。
保守派学者对该书的写作日期也有不同的推论，有的认为是在主后40年间，也有认为是在主后50年间，但是几乎没有人认为是在主后70年之后才写的。因为马太没有提及耶路撒冷被毁，而罗马将军提多是在主后70攻占耶路撒冷，烧毁了圣殿，城市夷为平地。然而，马太在提及耶路撒冷时称她为“圣城”，“到耶稣复活以后，他们从坟墓里出来，进了圣城，向许多人显现。”（见马太27:53）这就暗示了耶路撒冷当时还存在。
目前大部分圣经学者都认为《马太福音》是在主后50～65年之间写成的。
IV. 《马太福音》写书的地点
《马太福音》是在哪里写的，也是一个有争议的事情。
从该书的内容来看，是写给以色列民的，那么这本书应该用希伯来文，甚至是亚兰文写才对，但是实际上却是用希腊文写的。
根据教会传说，马太生前曾经到过埃及、古实、马其顿、叙利亚、帕提亚等地传福音，为主作见证。因此有些圣经学者认为，《马太福音》原来是在巴勒斯坦地区用亚兰文写成，但后来出外旅行传道时，为了应付不懂亚兰文的犹太人的需要，又亲自改译成希腊文。马太原来是罗马税吏，平素以希腊文书写政府文件，因此他的希腊文非常流畅，因此《马太福音》根本没有任何翻译的痕迹。但是，我们没有找到这种说法的确实证据。
《马太福音》到底是在哪里写的，至今没有定论。目前的圣经学者根据当年的一些资料，认为在差派使徒保罗的安提阿，很有可能是《马太福音》的写作地点。因为那时，安提阿是早期基督教的中心，是使徒时代仅次于耶路撒冷的教会基地。
IV. 《马太福音》的一些显著特征：
1. 《马太福音》拥有最多的主耶稣讲道的记载和资料
《马太福音》非常强调主耶稣的教导，其中所记载主耶稣的讲道比其他三本福音书都多。比如，在其中的第五章到第七章，马太记载了主耶稣的“登山宝训”；在第十章则包括了耶稣吩咐门徒要受差遣往外传道的教导；在第十三章，主耶稣讲述了天国的比喻；在第二十三章里，主耶稣对以色列宗教领袖进行了最“激烈”的公开指责；而从第二十四章到第二十五章记载了主耶稣在橄榄山的讲道，并详尽解释将来发生在耶路撒冷和以色列国的事情。
2. 《马太福音》具有与众不同的编排顺序
《马太福音》的编排顺序并没有像《路加福音》那样按照时间顺序，而是按照逻辑顺序，也就是把要说明的事例放在一起，让读者可以连续细读。
比如：在第八章里连续记载了主耶稣所行的六个神迹：医治一个长大麻疯的人、医治百夫长仆人瘫痪病、医治彼得的岳母、在黄昏医治所有的病人、平静风浪、群鬼进入猪群。紧接着，在第九章又记载了主耶稣所行的四个神迹：医治多人用褥子抬来的瘫子、是管会堂的女儿从死里复活、医治患了十二年血漏病的女人、医治了两个瞎子。说明主耶稣有超乎人们想象的能力。
也把反对主耶稣的事情也放在一起：
比如：在第十二章一至八节里，马太记载了门徒因为掐起麦穗来吃，犹太人就趁机攻击主耶稣说，“祢的门徒作安息日不可作的事了”。（见马太12:2B）然而，从第九节开始，马太记载了主耶稣在安息日医治枯干一只手的人，犹太人就因此法利赛人就“商议怎样可以除灭耶稣”了。
马太特意把这两件事放在一起，我们就看到犹太人反对主耶稣不是一时一事的，而是一贯的。
在我们今后查《马太福音》可能在查完一章之后会来总结一下，这样一章要告诉我们什么。
3. 《马太福音》多处直接引用旧约圣经
《马太福音》充满了旧约的引证，其中包括将近50处直接引述旧约的经文。此外，又大概有75个与旧约事件相关的引喻。这么多处的引用，我们今天就不举例了，等到我们查到那些经文的时候再一个一个地说。
马太开始写作时，心中一定是以犹太人为对象，因为他们对旧约的事实和事件显然耳熟能详。马太就用旧约圣经来证明耶稣就是旧约圣经所预表的弥赛亚。
4. 《马太福音》指出耶稣基督就是弥赛亚，并且解释上帝国的计划。
旧约圣经清楚地教导我们，弥赛亚必在世上施行荣耀理想的统治，而且以色列在这个时候的地位是显明和突出的。那么当《马太福音》指出耶稣基督就是弥赛亚的时候，犹太人一定会问：“那应许的国发生了什么事？为什么现在的以色列是亡国的呢？”
《马太福音》就告诉我们，因为以色列拒绝了她的真正君王 - 耶稣基督，《马太福音》就讲述了一些关于该国度的“奥秘”，是旧约未曾启示的。这些“奥秘”指出，天国在现今的世代却显出了一个不同的形式，但那应许给大卫的国，却要在将来主耶稣第二次来的时候才在地上建立祂所统治的治权，要等到那时，旧约的预言才彻底兑现。
5. 《马太福音》第一章第一节的原文是值得深思的
和合本圣经《马太福音》1:1，“亚伯拉罕的后裔，大卫的子孙，耶稣基督的家谱。”和合本的翻译可能是按照时间顺序来排列这一句句子的，但是刚才已经讲过，马太在写这本书的时候并没有想要按照时间顺序来写。
我们查看了原文，在原文的排列次序却与和合本翻译的次序不同。中文圣经新译本翻译为：“大卫的子孙，亚伯拉罕的后裔，耶稣基督的家谱。”圣经标准译本翻译为，“耶稣基督——大卫的后裔、亚伯拉罕的后代——祂的家谱”。英文圣经，“The record of the genealogy of Jesus the Messiah, the son of David, the son of Abraham”（NASB）都是把“大卫的子孙”放在“亚伯拉罕的后裔”前面。
我们查了一下原文，“Βίβλος γενέσεως Ἰησοῦ Χριστοῦ, υἱοῦ Δαυίδ, υἱοῦ Ἀβραάμ.” 如果接翻译的话是，“耶稣基督诞生的圣经，祂是大卫之子，亚伯拉罕之子。”原文确实是先提到“大卫的子孙”，然后才是“亚伯拉罕的后裔”。
从时间顺序来说，亚伯拉罕比大卫王早了一千年，从历史的角度来说，应该是把“亚伯拉罕的后裔”写在前面，但是马太在执笔的时候上帝有意要马太把“大卫的子孙”写在前面，我们认为这是有特别的神学用意。
因为历来的犹太人，根据圣经的应许，都以“大卫的子孙”来表达弥赛亚。路加也有这样的记载，“耶稣将近耶利哥的时候，有一个瞎子坐在路旁讨饭。听见许多人经过，就问是什么事。他们告诉他，是拿撒勒人耶稣经过。他就呼叫说，大卫的子孙耶稣阿，可怜我吧。”（见路加18:35～38）
不仅如此，甚至在外邦人中，“大卫的子孙”也是人类救星的代言词。“有一个迦南妇人，从那地方出来，喊着说，主啊，大卫的子孙，可怜我。我女儿被鬼附得甚苦。耶稣却一言不答。门徒进前来，求祂说，这妇人在我们后头喊叫。请打发她走吧。耶稣说，我奉差遣，不过是到以色列家迷失的羊那里去。那妇人来拜祂，说，主啊，帮助我。祂回答说，不好拿儿女的饼，丢给狗吃。妇人说，主啊，不错。但是狗也吃它主人桌子上掉下来的碎渣儿。”（见马太15:22～27）把“大卫的子孙”写在前面，是要强调主耶稣就是弥赛亚、是君王、是要坐在大卫宝座上的那一位。
所以圣经里的这一句话既是强调主耶稣就是弥赛亚，也强调祂是犹太人的王。
虽然圣经的原意是这样，但是为了让读者容易理解历史顺序，就出现了把亚伯拉罕放在前面的版本，也有少数古代的手抄本把亚伯拉罕放在前面的情况，但是绝大部分的圣经都是把“大卫的子孙”放在前面。
V. 《马太福音》虽然是写给犹太人的，但确实是一部给万民万邦的福音书
1. 《马太福音》确实是写给犹太人的。
从《马太福音》的1:1，我们就可以看到这是为犹太人写的，因为这些细节 只有犹太人才知道，至少是知道旧约圣经的人，才能看懂第一章第一节。
不仅是第一章第一节，我们刚才说，《马太福音》里所引用的旧约经文高达60多次。引用的内容一定是读者都知道的、而且是公认的，这样才有说服力。所以《马太福音》的读者应该是犹太人。
虽然《马太福音》是用希腊文写的，但是在读希腊文的《马太福音》时，读者都会感到这是犹太人写的希腊文。就像一个外国人用中文写文章，但是字里行间都透露出是外国人写。
在《马太福音》里还有一组特殊的词组，反复出现：“这是要应验主藉着先知所说的话”（或类似形式）。有这样意思的词组在整本和合本圣经一共出现八次，其中七次都在《马太福音》里。这样告诉我们，《马太福音》是写给犹太人的，其他名族不知道上帝的先知说了些什么，对 “要应验主藉着先知所说的话”会感到一无所知，而犹太人一听就明白。
所以说，《马太福音》是写给犹太人的是不错的。
2. 《马太福音》也确实指出犹太人的问题。
在《马太福音》里记载里一些内容是犹太人听了会很不高兴的。因为这部书指出了犹太人的问题。
比如，主耶稣说，“我又告诉你们，从东从西，将有许多人来，在天国里与亚伯拉罕，以撒，雅各，一同坐席。惟有本国的子民，竟被赶到外边黑暗里去。在那里必要哀哭切齿了。”（见马太8:11～12）
主耶稣指出，“惟有本国的子民，竟被赶到外边黑暗里去”；很显然这是对犹太人的警告，而且这个警告是非常严重的。因为主耶稣使用了“赶到外边”（和合本）、“被丢在外面”（新译本和标准译本）、“will be thrown out ”（NASB）；这告诉犹太人，他们本来是在天国里的，但是却被驱逐出去了。
又比如，主耶稣说，“你们这假冒为善的文士和法利赛人有祸了。因为你们建造先知的坟，修饰义人的墓，说，若是我们在我们祖宗的时候，必不和他们同流先知的血。这就是你们自己证明，是杀害先知者的子孙了。你们去充满你们祖宗的恶贯吧。你们这些蛇类，毒蛇之种阿，怎能逃脱地狱的刑罚呢？所以我差遣先知和智慧人并文士，到你们这里来。有的你们要杀害，要钉十字架。有的你们要在会堂里鞭打，从这城追逼到那城。叫世上所流义人的血，都归到你们身上。从义人亚伯的血起，直到你们在殿和坛中间所杀的巴拉加的儿子撒迦利亚的血为止。我实在告诉你们，这一切的罪，都要归到这世代了。耶路撒冷阿，耶路撒冷阿，你常杀害先知，又用石头打死那奉差遣到你这里来的人。我多次愿意聚集你的儿女，好像母鸡把小鸡聚集在翅膀底下，只是你们不愿意。看哪，你们的家成为荒场，留给你们。我告诉你们，从今以后，你们不得再见我，直等到你们说，奉主名来的，是应当称颂的。”（见马太23:29～39）
在这两个例子里，我们就看到对犹太人的严厉谴责，而且不仅是这两处有这样严厉的谴责，还有好几个地方都是谴责犹太人的。以至于有人说，《马太福音》不仅是写给犹太人的，也是谴责犹太人的一本书。
3. 《马太福音》告诉读者，虽然福音是从犹太人开始，却是面向全人类的。
《马太福音》开始时还将基督徒的使命仅限于“以色列家迷失的羊”的狭小圈子里，而于结尾却由主耶稣以一切权柄的拥有者身份，宣告了大使命；宣布十一个门徒受耶稣的委派走向外邦，直到地极，号召万民作基督的门徒了。
我们从《马太福音》中可以看出马太的变化并非轻而易举的事。他是一位从早年教育中便知道应该敬重和爱戴以色列的人，却痛苦地发现大多数上帝的子民都拒绝响应上帝的呼召，只有为数极微的“余民”在跟随着旧约圣经所预告的弥赛亚。
这样一个结论包含对现实的一个认识：能不能作上帝真正的子民，绝不再靠他的血统，而要凭他对罪的悔悟和对上帝的信心来取得；在这上面，外邦人和犹太人的机会是均等的。所以，马太这样一位使徒的“反犹太”色彩，与另一位使徒所说的话是一致的，“从以色列生的，不都是以色列人”。（见罗马9:6B）
马太以自身的转变来告诫犹太人，耶稣的传道工作，虽然根在犹太，又是以色列的希望和目标的全面应验，但却突破了犹太教的禁锢而取消了犹太人单独作选民的特权。
VI. 《马太福音》是一部教会的福音书。
1. 在四本福音书里，只有《马太福音》里提到了教会，其他三本福音书都没有“教会”这个词。
主耶稣说，“我还告诉你，你是彼得，我要把我的教会建造在这磐石上，阴间的权柄，不能胜过他。”（见马太16:18）
马太记载了主耶稣论上帝的教会，这是整本圣经中唯一的一次由主耶稣自己来论述上帝的教会，因此这是一句非常重要的话。今天我们没有时间来解释，当我们查到第十六章的时候，我们会仔细地来查考。
在整本和合本圣经里，“教会”这个词仅仅出现在新约圣经里，在旧约圣经里没有“教会”这个词。在新约圣经里“教会”这个词一共出现了107次，而在福音书里，只有在《马太福音》里的两处出现。
2. 《马太福音》不仅记载了主耶稣论上帝的教会，也记载了教会怎么面对各式各样的问题。
主耶稣说，“倘若你的弟兄得罪你，你就去趁着只有他和你在一处的时候，指出他的错来。他若听你，你便得了你的弟兄。他若不听，你就另外带一两个人同去，要凭两三个人的口作见证，句句都可定准。若是不听他们，就告诉教会。若是不听教会，就看他像外邦人和税吏一样。”（见马太18:15～17）
马太记载了主耶稣教导我们，在教会里应该怎样处理人际关系。除此之外，《马太福音》对守安息日（见12:1～14），对休妻（见5:31～32，19:3～9；两处均明确指出，“淫乱”是结束婚约的主要原因；这在其他福音书中都没有记载）等实际问题都有专门的论述，还较广泛地讨论了，何为正确的使用旧约律法中有关道德伦理问题的法规（见5:17～48），何为滥用文士讲解的遗传（见15:1～20）；同时，通过第二十三章对文士和法利赛人的抨击，用对比的方法广泛地阐述了什么是真正的宗教领袖。第十章讲教会当如何对付迫害，第十八章几乎是专论教会内部的关系问题，着重如何正确对待得罪了你的弟兄（见18:15～20）。而7:15～20和24:4～5、11、23～26都提出要警惕假先知和假弥赛亚，还有好几处提醒教会团体要善于区分内部的真假信徒（见7:6、13～17，13:24～30、36～43、47～50，22:10～14）
以上所列出的内容告诉我们，《马太福音》是为教会而写的一部书。
VII. 马太所记载的主耶稣家谱
《马太福音》是一部内容及其丰富的书，求圣灵带领我们好好地来研读。但是很多信徒在读到《马太福音》第一章的家谱（1:1–17）时，会觉得很枯燥，名字太多，不知道如何从这些名字中得到应用。
但事实上，这段家谱是整卷福音书的神学铺垫与开端，它不仅连接了旧约与新约，也揭示了耶稣基督的身份与使命。
1. 第一章第一节：大卫的子孙，亚伯拉罕的后裔，耶稣基督的家谱（圣经新译本）
我们刚才略略讲了一点第一章里的次序排列，但是在次序排列的后面有更深的意义。
在这一节经文里圣经告诉我们主耶稣的重要的身份：
第一，祂是大卫的子孙。
大卫是上帝所喜悦的以色列王，而“大卫的子孙”从一个角度来说就是指那位要继承王权的。
犹太人应该都知道这一点。为什么呢？
因为在圣经里有记载：耶和华上帝让先知拿单告诉大卫王，“你寿数满足，与你列祖同睡的时候，我必使你的后裔接续你的位。我也必坚定他的国。他必为我的名建造殿宇。我必坚定他的国位，直到永远。”（见撒下7:12～13）
上帝应许大卫，他的王位一定会被继承。
第二，亚伯拉罕的后裔
既然，已经是王了，为什么还要再说是“亚伯拉罕的后裔”呢？
因为这要表示主耶稣另外一个身份。
圣经在这里提出了亚伯拉罕，这是一位非常特殊的人物。根据圣经的记载，“耶和华对亚伯兰说，你要离开本地，本族，父家，往我所要指示你的地去。我必叫你成为大国，我必赐福给你，叫你的名为大，你也要叫别人得福。为你祝福的，我必赐福与他。那咒诅你的，我必咒诅他，地上的万族都要因你得福。”（见创世12:1～3）
亚伯拉罕是世人中唯一一位被上帝这样呼召，唯一一位得到这样的应许的人。
请弟兄姊妹注意，上帝在这里的应许，“我必叫你成为大国，我必赐福给你，叫你的名为大，你也要叫别人得福。为你祝福的，我必赐福与他。那咒诅你的，我必咒诅他，地上的万族都要因你得福。”这里的九个“你”，都是指亚伯拉罕吗？
在这三节经文里，第一节里的“你”是指亚伯拉罕，这是毫无疑问的。问题是在第二和第三节里的“你”是谁？
第一节是上帝对亚伯拉罕的呼召，要他到上帝要他取得地方。这是上帝对亚伯拉罕的吩咐，而且亚伯拉罕顺服了。所以很清楚，第一节里的“你”是亚伯拉罕。
但是第二节和第三节不是吩咐，而是应许。
第二节一开始就是，“我必叫你成为大国”，亚伯拉罕有没有成为大国？亚伯拉罕致死也没有建立一个国家，更不要说大国了。第三节的末了，上帝说，“地上的万族都要因你得福”，亚伯拉罕使地上万民的福了吗？没有。
所以，我们就知道第二节和第三节里的“你”不是指亚伯拉罕。那么是指谁呢？
圣经告诉我们，“这便叫亚伯拉罕的福，因基督耶稣可以临到外邦人，使我们因信得着所应许的圣灵。弟兄们，我且照着人的常话说，虽然是人的文约，若已经立定了，就没有能废弃或加增的。所应许的原是向亚伯拉罕和他子孙说的。上帝并不是说众子孙，指着许多人，乃是说你那一个子孙，指着一个人，就是基督。”（见加拉太3:14～16）
现在，我们应该明白，上帝在《创世记》里对亚伯拉罕的应许，在《马太福音》第一节里的“亚伯拉罕的后裔”中向我们显明了。所以这一句话 不是多余的话，而是说明，主耶稣就是上帝在创世记里所应许的那一位。
第三，耶稣是基督
现在，我们再回过头来看刚才我们看的，上帝对大卫王的应许，“你寿数满足，与你列祖同睡的时候，我必使你的后裔接续你的位。我也必坚定他的国。他必为我的名建造殿宇。我必坚定他的国位，直到永远。”（见撒下7:12～13）在第十二节最后的“后裔”和第十三节里的“他”是指谁？是指大卫的儿子所罗门吗？你可能会说是啊，所罗门不是建造了圣殿的吗？问题是在第十三节的最后， “我必坚定他的国位，直到永远。”
世界上有哪一个国家可以存到永远？没有的。要存到永远的必定是天国。如果我们明白了这一点，我们就应该明白上帝让先知拿单告诉大卫王的那一句话，“他必为我的名建造殿宇”，乃是主耶稣所说的，“耶稣回答说，你们拆毁这殿，我三日内要再建立起来。犹太人便说，这殿是四十六年才造成的，祢三日内就再建立起来吗？但耶稣这话，是以祂的身体为殿。”（见约翰2:19～21）
根据以上的讲解，我们就明白了主耶稣就是旧约圣经所预言的那一位弥赛亚。
中文的弥赛亚，是希伯来文“受膏者”的译音；而“受膏者”的希腊文的中文译音就是“基督”。
2. 我们现在来看《马太福音》1:2～17:
“2 亚伯拉罕生以撒。以撒生雅各。雅各生犹大和他的弟兄。3 犹大从他玛氏生法勒斯和谢拉。法勒斯生希斯仑。希斯仑生亚兰。4 亚兰生亚米拿达。亚米拿达生拿顺。拿顺生撒门。5 撒门从喇合氏生波阿斯。波阿斯从路得氏生俄备得。俄备得生耶西。6 耶西生大卫王。大卫从乌利亚的妻子生所罗门。7 所罗门生罗波安。罗波安生亚比雅。亚比雅生亚撒。8 亚撒生约沙法。约沙法生约兰。约兰生乌西亚。9 乌西亚生约坦。约坦生亚哈斯。亚哈斯生希西家。10 希西家生玛拿西。玛拿西生亚们。亚们生约西亚。11 百姓被迁到巴比伦的时候，约西亚生耶哥尼雅和他的弟兄。12 迁到巴比伦之后，耶哥尼雅生撒拉铁。撒拉铁生所罗巴伯。13 所罗巴伯生亚比玉。亚比玉生以利亚敬。以利亚敬生亚所。14 亚所生撒督。撒督生亚金。亚金生以律。15 以律生以利亚撒。以利亚撒生马但。马但生雅各。16 雅各生约瑟，就是马利亚的丈夫。那称为基督的耶稣，是从马利亚生的。17 这样，从亚伯拉罕到大卫，共有十四代。从大卫到迁至巴比伦的时候，也有十四代。从迁至巴比伦的时候到基督，又有十四代。”
（1） 家谱分成三个十四代
A. 第一组的十四代是记录了从亚伯拉罕到大卫。这一段历史记载了从上帝对亚伯拉罕呼召，一直到以色列成为上帝所喜悦的国。
第二组的十四代是记载了从大卫到巴比伦，也就是从立国到被掳。这十四代显示了以色列民背弃与上帝所立的约，王国衰落，受到上帝的审判。
第三组的十四代记载了从被掳到耶稣基督的降生。虽然以色列民背弃了与上帝所立的约，但是上帝还是照着祂所应许的不折不扣地执行，上帝的应许在主耶稣的降生中实现了。
B. 这样以分组的方式来记录，适合当时人们以背诵来记忆，因为当时圣经只有手抄本，没有印刷的技术。
C. 但是还有一个原因是鲜为人知的原因，虽然《马太福音》是用希腊文写的，但是我们已经说过，实际上这本书是非常犹太化的。而犹太人所习惯使用的文字是希伯来文；自古以来希伯来文的每一个字母都有其相对应的一个数值。
而“大卫”（דוד）的三个字母数值如下：ד (Dalet) = 4，ו (Vav) = 6，ד (Dalet) = 4，三个数字相加 4 + 6 + 4 = 14。也就是说，“十四”象征“大卫”，家谱安排成三组十四代，间接强调耶稣是旧约圣经所应许的大卫的子孙。
（2） 家谱中的特别人物
犹太人的家谱与中国人的家谱很相像，传宗接代的是儿子。所以在中国人中间就有重男轻女的习惯。
查考犹太人的家谱，一般都是记载儿子，尤其是长子，因为长子是要得到两份遗产的。但是在马太所记载的主耶稣的家谱中却出现了五位女性，而且其中四个是外邦人。这可能是犹太人家谱中仅有的事例。
A. 第三节里的他玛
他玛是谁？我们来看一下圣经的记载：
“犹大为长子珥娶妻，名叫他玛。犹大的长子珥在耶和华眼中看为恶，耶和华就叫他死了。犹大对俄南说，你当与你哥哥的妻子同房，向她尽你为弟的本分，为你哥哥生子立后。俄南知道生子不归自己，所以同房的时候便遗在地，免得给他哥哥留后。俄南所作的在耶和华眼中看为恶，耶和华也就叫他死了。犹大心里说，恐怕示拉也死，像他两个哥哥一样，就对他儿妇他玛说，你去，在你父亲家里守寡，等我儿子示拉长大。他玛就回去，住在她父亲家里。过了许久，犹大的妻子书亚的女儿死了。犹大得了安慰，就和他朋友亚杜兰人希拉上亭拿去，到他剪羊毛的人那里。有人告诉他玛说，你的公公上亭拿剪羊毛去了。他玛见示拉已经长大，还没有娶她为妻，就脱了她作寡妇的衣裳，用帕子蒙着脸，又遮住身体，坐在亭拿路上的伊拿印城门口。犹大看见她，以为是妓女，因为她蒙着脸。犹大就转到她那里去，说，来吧。让我与你同寝。他原不知道是他的儿妇。他玛说，你要与我同寝，把什么给我呢？犹大说，我从羊群里取一只山羊羔，打发人送来给你。他玛说，在未送以先，你愿意给我一个当头吗？他说，我给你什么当头呢？他玛说，你的印，你的带子，和你手里的杖。犹大就给了她，与她同寝，她就从犹大怀了孕。他玛起来走了，除去帕子，仍旧穿上作寡妇的衣裳。犹大托他朋友亚杜兰人送一只山羊羔去，要从那女人手里取回当头来，却找不着她。就问那地方的人说，伊拿印路旁的妓女在哪里，他们说，这里并没有妓女。他回去见犹大说，我没有找着她，并且那地方的人说，这里没有妓女。犹大说，我把这山羊羔送去了，你竟找不着她。任凭她拿去吧，免得我们被羞辱。约过了三个月，有人告诉犹大说，你的儿妇他玛作了妓女，且因行淫有了身孕。犹大说，拉出她来，把她烧了。他玛被拉出来的时候便打发人去见她公公，对他说，这些东西是谁的，我就是从谁怀的孕。请你认一认，这印和带子并杖都是谁的，犹大承认说，她比我更有义，因为我没有将她给我的儿子示拉。从此犹大不再与她同寝了。”（见创世38:6～26）
他玛是一位与她公公乱伦之后，生下了双胞胎法勒斯和谢拉。
B. 第五节的喇合
喇合是谁？圣经告诉我们，“当下，嫩的儿子约书亚从什亭暗暗打发两个人作探子，吩咐说，你们去窥探那地和耶利哥。于是二人去了，来到一个妓女名叫喇合的家里，就在那里躺卧。有人告诉耶利哥王说，今夜有以色列人来到这里窥探此地。耶利哥王打发人去见喇合说，那来到你这里，进了你家的人要交出来，因为他们来窥探全地。女人将二人隐藏，就回答说，那人果然到我这里来。他们是哪里来的我却不知道。天黑，要关城门的时候，他们出去了，往哪里去我却不知道。你们快快地去追赶，就必追上。（先是女人领二人上了房顶，将他们藏在那里所摆的麻秸中。）那些人就往约旦河的渡口追赶他们去了。追赶他们的人一出去，城门就关了。8二人还没有躺卧，女人就上房顶，到他们那里，对他说，我知道耶和华已经把这地赐给你们，并且因你们的缘故我们都惊慌了。这地的一切居民在你们面前心都消化了。因为我们听见你们出埃及的时候，耶和华怎样在你们前面使红海的水干了，并且你们怎样待约旦河东的两个亚摩利王西宏和噩，将他们尽行毁灭。我们一听见这些事，心就消化了。因你们的缘故，并无一人有胆气。耶和华你们的上帝本是上天下地的上帝。现在我既是恩待你们，求你们指着耶和华向我起誓，也要恩待我父家，并给我一个实在的证据，要救活我的父母，弟兄，姐妹，和一切属他们的，拯救我们性命不死。二人对她说，你若不泄漏我们这件事，我们情愿替你们死。耶和华将这地赐给我们的时候，我们必以慈爱诚实待你。于是女人用绳子将二人从窗户里缒下去。因她的房子是在城墙边上，她也住在城墙上。她对他们说，你们且往山上去，恐怕追赶的人碰见你们。要在那里隐藏三天，等追赶的人回来，然后才可以走你们的路。二人对她说，你要这样行。不然，你叫我们所起的誓就与我们无干了。我们来到这地的时候，你要把这条朱红线绳系在缒我们下去的窗户上，并要使你的父母，弟兄，和你父的全家都聚集在你家中。凡出了你家门往街上去的，他的罪必归到自己的头上（罪原文作血），与我们无干了。凡在你家里的，若有人下手害他，流他血的罪就归到我们的头上。你若泄漏我们这件事，你叫我们所起的誓就与我们无干了。女人说，照你们的话行吧。于是打发他们去了，又把朱红线绳系在窗户上。”（见约书亚2:1～21）
喇合是耶利哥城里，隐藏并拯救以色列探子的一位外邦妓女。
C. 第五节里的路得
路得是圣经《路得记》里所记载的主角，她是一位摩押女子。在嫁给了以色列人拿俄米的一个儿子。但是不久拿俄米的丈夫死了，而且路得的丈夫也死了。当时，拿俄米就让路得回娘家去，可以在嫁而维持生活。因为当时没有人会给任何女人工作的。
但是路得却坚持与婆婆拿俄米在一起，幸苦地生活。上帝就安排她与波阿斯成亲，生下了大卫王的祖父俄备得。
D. 乌利亚的妻子
我们从圣经里知道赫人乌利亚的妻子就是拔示巴，但是非常奇怪，在主耶稣的家谱里没有拔示巴的名字，她却以乌利亚的妻子出现。
大卫王与乌利亚的妻子发生淫乱的关系，而得的儿子死了。之后，乌利亚的妻子才为大卫王生了所罗门。
E. 马利亚
马利亚受到至高者的能力的荫庇，就怀孕生了耶稣。
（3） 家谱中的约瑟
在主耶稣的家谱中，圣经对马利亚的丈夫约瑟的描述是非常特殊的。
“雅各生约瑟，就是马利亚的丈夫。那称为基督的耶稣，是从马利亚生的。”這句話用詞很巧妙，強調耶穌不是由約瑟所生，而是馬利亞所生，卻又因約瑟的名義，耶穌有合法承繼大衛王室身份的權利。
3. 在整个家谱中我们看到了不同的情况。
1. 在创世记里，我们看到家谱中记载了外邦媳妇与公公乱伦的情况。
2. 不仅如此，我们在《约书亚记》里看到的外邦妓女也是这个家谱中的成员。
3. 圣经用乌利亚的妻子，而不是以拔示巴的正式名字来描述她，强力提示了大卫王所犯的奸淫罪和谋杀罪。
4. 路得虽然虽然是孝顺，但是却是一位外邦人。
为什么在主耶稣的家谱里会有这么一些不好的人在其中呢？难道主耶稣这位圣洁无瑕疵的真神不应该从一个纯洁家谱中来到世界吗？
很可能有不少基督徒都会有这样的问题，或者对主耶稣的家谱中有这些不好的人感到疑惑。
但是，只要我们仔细想一想，除了我们刚才所讲到的几个男女以外，其他的人都是完好没有罪的人吗？事实上我们每一个人都是罪人，都亏缺了上帝的荣耀。虽然在程度上可能有些不同，但是在本质上是没有区别的。
在我们刚才的分析中，我们就可以看到：上帝的救恩是超越种族、超越道德、超越性别的。人类的软弱不能阻挡上帝的救恩，这样的现象在第二组的十四代中尤其明显：虽然以色列民背叛，但是上帝还是继续祂的诺言，丝毫不受人败坏的影响。
主耶稣降世为人不是为了延续人的家族荣耀，而是来到破碎的人类中间执行祂的拯救。
VIII. 我们在这一次查经中学到了什么：
1. 圣经中的每一本书卷都是上帝的安排。圣灵用了四卷福音书来启示我们的主耶稣基督，每一个读经的人都承认，四卷福音书是分别从四个不同的角度来启示这位道成肉身的上帝的儿子。而《马太福音》的一个重要主题就是：耶稣是上帝的儿子，也就是我们通常所说的“神子耶稣”。
2. 从历史的记载和教会的传说，并《马太福音》里所讲述的内容，都证明新约圣经中的第一本书是由主耶稣基督的门徒马太所执笔写下的。
3. 《马太福音》是从确定主耶稣基督的身份开始，一直到主耶稣在复活之后给予我们“大使命”，整本书为了证明主耶稣是上帝的儿子，就记载了主耶稣的讲道、所行的神迹奇事，并所说的预言。因此就完美地证明了主耶稣的真实身份 - 上帝的儿子。
4. 《马太福音》虽然是写给犹太人的，但也是写给全人类的。凡读这一本书的都应该俯伏在主耶稣面前敬拜祂。
An Introduction to the Gospel of Matthew and the Genealogy of Jesus Christ
An Introduction to the Gospel of Matthew and the Genealogy of Jesus Christ
I. The First Book of the New Testament
I. The First Book of the New Testament
We cannot determine with certainty why the Gospel of Matthew appears as the first book of the New Testament. However, there are many indications that help us understand why it stands at the doorway of the New Covenant Scriptures.
When we examine its content, it becomes clear that Matthew was written primarily to the Jews—especially to Jewish believers who had already accepted Jesus Christ as their Savior. Among the four Gospels, Matthew contains more than sixty references to the Old Testament. These citations consistently emphasize that Jesus is the Messiah foretold in the Scriptures.
For this reason, Matthew serves as a theological bridge between the Old and New Testaments. It connects promise with fulfillment.
Because Matthew writes to a Jewish audience, he emphasizes the kingship and Messianic identity of Jesus. This directly echoes Old Testament promises. For Jewish believers who were deeply familiar with Scripture, this structure helped them understand from the very beginning that the gospel was not a new religion—but the continuation and fulfillment of God’s redemptive plan.
Matthew’s Gospel is also comprehensive. It records Christ’s birth, teaching, miracles, death, resurrection, and the Great Commission. It preserves long sections of Jesus’ teaching—the Sermon on the Mount, the commissioning of the Twelve, the parables of the Kingdom, the Olivet Discourse. The book is structured and systematic, making it especially suitable for instruction. This is why the early church widely used Matthew for worship and doctrinal teaching.
II. The Author of the Book of Matthew
II. The Author of the Book of Matthew
Second Timothy 3:16 reminds us:
“All Scripture is inspired by God and profitable for teaching, for reproof, for correction, and for training in righteousness.”
This means the writers of Scripture were not mechanical dictation machines. Rather, under divine inspiration, they wrote God’s truth in their own vocabulary, style, and personality. Therefore, we can often discern the human author by examining writing habits, word choice, and thematic emphasis.
When discussing authorship, we consider two kinds of evidence:
External evidence — testimony outside the book
Internal evidence — clues within the book itself
External Evidence
External Evidence
Early church fathers consistently affirmed that the Apostle Matthew wrote this Gospel. Though some might argue that Peter, James, or John—more prominent apostles—would seem more likely candidates for the first Gospel, the overwhelming testimony of early Christian tradition identifies Matthew as its author.
That historical consensus is significant.
Internal Evidence
Internal Evidence
The Gospel itself also points to Matthew.
First, this Gospel mentions money more frequently than the others. In fact, Matthew uses specific Greek monetary terms that appear nowhere else in the New Testament.
For example, in Matthew 17:24, collectors ask Peter whether Jesus pays the “two-drachma” temple tax. The Greek text specifically uses the term didrachma.
Later, in Matthew 17:27, Jesus tells Peter to find a stater in the mouth of a fish—a coin equal to four drachmas, enough to cover both their taxes.
These are precise monetary references.
Among the twelve apostles, only Matthew had been a tax collector. Only someone accustomed to financial matters would naturally include such technical detail. The others were fishermen.
This strongly supports Matthew’s authorship.
There is another subtle but powerful piece of evidence.
In the lists of the Twelve found in other Gospels, Matthew’s former occupation is not emphasized. But in Matthew 10:3, the author refers to himself as “Matthew the tax collector.”
That was not a flattering title.
In Jewish society, tax collectors were despised as collaborators with Rome and often associated with corruption. No one else would intentionally preserve such a humiliating label—unless the writer himself was Matthew.
This quiet humility is powerful internal evidence.
Throughout the Gospel, we will notice additional details that further confirm that Levi—the former tax collector—was indeed the author.
III. The Date of Composition
III. The Date of Composition
It is impossible to determine the exact year Matthew was written.
Conservative scholars generally date it between A.D. 50 and 65. Few argue for a date after A.D. 70.
Why?
Because Matthew does not mention the destruction of Jerusalem in A.D. 70 by the Roman general Titus. If the Gospel had been written after that catastrophic event—the burning of the Temple and the leveling of the city—it would likely have been referenced.
In Matthew 27:53, Jerusalem is still called “the holy city,” suggesting the city was still standing when Matthew wrote.
Thus, most scholars conclude Matthew was written before A.D. 70, likely between A.D. 50–65.
IV. Where Was Matthew Written?
IV. Where Was Matthew Written?
The location of composition is debated.
Although Matthew writes to Jews, the Gospel was written in Greek—not Hebrew or Aramaic.
Church tradition records that Matthew later traveled to regions such as Egypt, Ethiopia, Macedonia, Syria, and Parthia to preach the gospel. Some scholars suggest Matthew may have first written an Aramaic version in Palestine and later produced a Greek version for broader use.
However, the Greek of Matthew shows no signs of translation. It reads smoothly and fluently. As a former Roman tax official, Matthew would have been highly proficient in Greek.
Today, many scholars believe Matthew may have been written in Antioch—the missionary-sending church of Paul—one of the most important early Christian centers after Jerusalem.
But ultimately, the precise location remains uncertain.
V. Distinctive Features of Matthew
V. Distinctive Features of Matthew
1. Matthew Contains the Most Teaching Material
1. Matthew Contains the Most Teaching Material
Matthew records more of Jesus’ teaching than the other Gospels.
Chapters 5–7: The Sermon on the Mount
Chapter 10: The Mission Discourse
Chapter 13: The Parables of the Kingdom
Chapter 23: Jesus’ denunciation of the religious leaders
Chapters 24–25: The Olivet Discourse
Matthew presents Jesus as Teacher and King.
2. Logical, Not Chronological Arrangement
2. Logical, Not Chronological Arrangement
Unlike Luke, who follows a more chronological approach, Matthew arranges material thematically.
For example, in chapters 8–9, Matthew groups ten miracles together to demonstrate Christ’s authority.
Likewise, in chapter 12, he groups together growing opposition to show that rejection of Jesus was not accidental—it was escalating and deliberate.
Matthew writes with theological intention.
3. Fulfillment of the Old Testament
3. Fulfillment of the Old Testament
Matthew repeatedly uses the formula:
“This was to fulfill what was spoken by the prophet…”
Of the eight times this fulfillment formula appears in the New Testament, seven are in Matthew.
This clearly signals a Jewish audience—people who knew the prophets.
Matthew wants his readers to see:
Jesus is the promised Messiah.
4. Jesus as Messiah and the Kingdom Plan
4. Jesus as Messiah and the Kingdom Plan
The Old Testament promised a glorious Messianic reign centered in Israel. So when Matthew declares Jesus to be the Messiah, Jewish readers naturally ask:
If Jesus is King, where is the Kingdom?
Matthew explains that because Israel rejected her true King, the Kingdom now appears in a “mystery form.” The full Davidic reign awaits Christ’s second coming.
Thus, Matthew holds together both fulfillment and future hope.
5. Matthew 1:1 — A Theologically Significant Order
5. Matthew 1:1 — A Theologically Significant Order
In Greek, Matthew 1:1 reads:
“Jesus Christ, the son of David, the son of Abraham.”
Notice: David is mentioned before Abraham.
Chronologically, Abraham came first. But Matthew places David first intentionally.
We checked the original text: “Βίβλος γενέσεως Ἰησοῦ Χριστοῦ, υἱοῦ Δαυίδ, υἱοῦ Ἀβραάμ.” A proper translation would be, “The Bible of the birth of Jesus Christ, the son of David, the son of Abraham.” The original text does indeed mention “the descendants of David” first, followed by “the descendants of Abraham.”
Chronologically, Abraham lived a thousand years before King David. Historically, “the descendants of Abraham” should have been written first. However, when Matthew was writing, God intentionally wanted him to put “the descendants of David” first. We believe this has a specific theological purpose.
Why?
Because in Jewish expectation, “Son of David” was the Messianic title.
Blind Bartimaeus cried out, “Jesus, Son of David, have mercy on me!”
Even a Canaanite woman addressed Him as “Son of David.”
By placing David first, Matthew emphasizes kingship.
Jesus is not only a descendant of Abraham—He is the royal Messiah.
This opening line declares: Jesus is King.
VI. Though Written to the Jews, Matthew Is a Gospel for All Nations
VI. Though Written to the Jews, Matthew Is a Gospel for All Nations
1. Matthew Was Indeed Written to the Jews
1. Matthew Was Indeed Written to the Jews
From Matthew 1:1 alone, we can see that this Gospel was written for a Jewish audience. The details in that opening verse—“Jesus Christ, the Son of David, the Son of Abraham”—carry meaning that only Jews, or those deeply familiar with the Old Testament Scriptures, would fully understand.
This is not limited to the first verse. As we have already noted, Matthew quotes the Old Testament more than sixty times. Quotation assumes shared authority. It assumes that the readers already know and accept what is being cited. Otherwise, the argument would carry no persuasive power.
Therefore, the intended readers of Matthew must have been Jews.
Although the Gospel was written in Greek, when one reads Matthew in Greek, it has a distinctly Jewish tone. It feels like Greek written by a Jew. It is similar to when a foreigner writes in Chinese—you can sense the background behind the words.
There is also a distinctive formula that appears repeatedly in Matthew:
“This was to fulfill what was spoken by the Lord through the prophet…”
Or similar variations of that phrase.
In the entire Chinese Union Version Bible, expressions of this kind appear eight times in total—and seven of them are found in Matthew.
This is significant.
For Gentiles who did not know the prophets, such a formula would mean very little. But for Jews, the moment they heard “to fulfill what was spoken by the prophet,” they immediately understood the reference.
Thus, it is correct to say that Matthew was written to the Jews.
2. Matthew Also Confronts the Problem of Jewish Unbelief
2. Matthew Also Confronts the Problem of Jewish Unbelief
However, Matthew does not flatter his audience.
There are passages in this Gospel that Jewish readers would not have been pleased to hear, because Matthew faithfully records Jesus’ rebukes and warnings to His own people.
For example, in Matthew 8:11–12, Jesus says:
“Many will come from east and west and recline at table with Abraham, Isaac, and Jacob in the kingdom of heaven, while the sons of the kingdom will be thrown into the outer darkness. In that place there will be weeping and gnashing of teeth.”
Notice the warning.
“The sons of the kingdom”—a clear reference to Jews by birth—“will be thrown out.”
The language is severe. The Greek implies being cast out, expelled. Those who assumed they belonged in the kingdom may find themselves excluded.
This is not a minor correction. It is a solemn judgment.
Again, in Matthew 23:29–39, Jesus delivers a devastating rebuke to the scribes and Pharisees. He calls them hypocrites, says they are descendants of those who murdered the prophets, and even addresses them as “serpents” and a “brood of vipers.” He warns them of the judgment of hell.
He laments over Jerusalem:
“Jerusalem, Jerusalem, who kills the prophets and stones those sent to her…”
And He declares:
“Your house is left to you desolate.”
These are not gentle words.
And these are not isolated cases. Throughout the Gospel, there are repeated indictments against the religious leadership and against unbelief within Israel.
So much so that some have argued that Matthew is not only written to the Jews—but is also a book that exposes the failure of many within Israel.
But we must understand this correctly.
This is not anti-Jewish hostility.
It is prophetic confrontation.
It is covenant faithfulness.
It is the voice of a Jewish Messiah calling His own people to repentance.
3. The Gospel Begins with the Jews, but It Is for All Humanity
3. The Gospel Begins with the Jews, but It Is for All Humanity
Although Matthew begins within the narrow circle of “the lost sheep of the house of Israel,” it does not end there.
At the beginning of the Gospel, Jesus limits the disciples’ mission to Israel (Matthew 10). But at the end of the Gospel, the risen Christ—now declaring that all authority in heaven and on earth has been given to Him—issues the Great Commission:
“Go therefore and make disciples of all nations…”
The movement is unmistakable.
From Israel
to the nations.
From Jerusalem
to the ends of the earth.
Matthew himself embodies this painful transition.
He was raised to love and honor Israel. He knew the promises. He knew the covenant history. Yet he had to face a painful reality: most of God’s covenant people were rejecting their own Messiah. Only a small remnant responded in faith.
This leads to a crucial theological truth:
Belonging to the true people of God is no longer determined by bloodline, but by repentance and faith.
In this, Jew and Gentile stand on equal ground.
This echoes what the Apostle Paul later wrote in Romans 9:6:
“Not all who are descended from Israel belong to Israel.”
Matthew’s so-called “anti-Jewish tone” is not hostility—it is theological clarity.
Jesus’ ministry is rooted in Judaism.
He fulfills Israel’s hope.
He accomplishes Israel’s destiny.
But He also breaks beyond the boundaries of Judaism and removes the exclusive privilege of ethnic Israel as the sole covenant people.
The Gospel begins with the Jews—
but it belongs to the world.
VII. Matthew Is a Gospel for the Church
VII. Matthew Is a Gospel for the Church
1. Only Matthew Mentions the Church
1. Only Matthew Mentions the Church
Among the four Gospels, only Matthew uses the word “church.”
In Matthew 16:18, Jesus says:
“You are Peter, and on this rock I will build My church, and the gates of Hades shall not prevail against it.”
This is the only time in the Gospels where Jesus explicitly speaks of building His church in this way.
This statement is profoundly important. It is the only direct teaching from Jesus in the Gospels about the church as such. When we reach chapter 16 in our study, we will examine it carefully.
It is worth noting that in the entire Old Testament, the word “church” does not appear. The term is strictly a New Testament development. In the New Testament, the word “church” appears 107 times—but in the Gospels, it appears only in Matthew, and only twice.
This tells us something about Matthew’s purpose.
He is writing with the church in view.
2. Matthew Records Jesus’ Teaching on Church Life and Discipline
2. Matthew Records Jesus’ Teaching on Church Life and Discipline
Matthew does not merely mention the church; he also preserves detailed teaching about how the church should function.
In Matthew 18:15–17, Jesus teaches how to handle conflict within the church:
If your brother sins against you, go and show him his fault privately.
If he listens, you have gained your brother.
If not, take one or two others.
If he refuses to listen, tell it to the church.
If he refuses even to listen to the church, treat him as a Gentile and a tax collector.
This is the clearest instruction in the Gospels regarding church discipline and restoration.
Matthew also records Jesus’ teaching on many practical issues relevant to church life:
The Sabbath (12:1–14)
Divorce (5:31–32; 19:3–9), where Matthew uniquely includes the exception clause regarding sexual immorality
The proper use of the Old Testament Law in matters of moral and ethical conduct (5:17–48)
The misuse of human traditions by the scribes (15:1–20)
In chapter 23, Jesus contrasts false religious leaders with true spiritual authority.
In chapter 10, He teaches how the church must endure persecution.
In chapter 18, nearly the entire chapter focuses on relationships within the believing community—especially how to deal with sin among brothers.
Matthew also repeatedly warns the church to beware of:
False prophets (7:15–20; 24:4–5, 11, 23–26)
False Messiahs
False believers within the community (7:13–17; 13:24–30, 36–43, 47–50; 22:10–14)
All of this demonstrates something crucial:
Matthew is not merely writing history.
He is writing for the church.
He is equipping the church.
He is preparing the church to live faithfully between Christ’s first coming and His return.
VIII. The Genealogy of Jesus in Matthew
VIII. The Genealogy of Jesus in Matthew
The Gospel of Matthew is an extraordinarily rich book. May the Holy Spirit guide us as we study it carefully.
Yet many believers, when they come to Matthew 1:1–17—the genealogy—feel bored. There are too many names. It seems dry. It is hard to see practical application.
But in reality, this genealogy is the theological foundation of the entire Gospel. It connects the Old Testament to the New. It reveals the identity of Jesus Christ and clarifies His mission.
This is not filler material. It is a revelation.
1. Matthew 1:1 — The Identity of Jesus
1. Matthew 1:1 — The Identity of Jesus
“The record of the genealogy of Jesus Christ, the Son of David, the Son of Abraham.”
Even the order of these titles carries profound meaning.
(1) The Son of David
(1) The Son of David
David was the king after God’s own heart. To call someone “the Son of David” was to identify him as the rightful heir to the throne.
The Jews understood this clearly.
In 2 Samuel 7:12–13, God spoke through the prophet Nathan to David:
“When your days are complete… I will raise up your descendant after you… I will establish his kingdom… I will establish the throne of his kingdom forever.”
God promised David that his throne would endure.
At first glance, we might think this refers to Solomon. Yes, Solomon built the temple. But the promise says, “I will establish his throne forever.”
What earthly kingdom lasts forever?
None.
The promise ultimately points beyond Solomon—to a greater Son.
Jesus is that Son.
(2) The Son of Abraham
(2) The Son of Abraham
If Jesus is already King, why also call Him “the Son of Abraham”?
Because this reveals another dimension of His identity.
In Genesis 12:1–3, God called Abraham and made extraordinary promises:
“I will make you a great nation…
I will bless you…
In you all the families of the earth shall be blessed.”
Abraham himself never became a great nation in his lifetime. Nor did he personally bless all the families of the earth.
So who is the true fulfillment of that promise?
The Apostle Paul explains in Galatians 3:14–16 that the promise was ultimately made not to many descendants in general, but to one specific “seed”—Christ.
Therefore, when Matthew calls Jesus “the Son of Abraham,” he is declaring:
Jesus is the fulfillment of God’s covenant promise.
Through Him, blessing comes not only to Israel—but to the nations.
(3) Jesus Is the Christ
(3) Jesus Is the Christ
“Christ” is not Jesus’ last name. It is a title.
“Messiah” is the Hebrew term meaning “Anointed One.”
“Christ” is the Greek equivalent.
Jesus is the Anointed King, the promised Deliverer of the Old Testament.
Even when Jesus spoke of the temple in John 2:19–21—“Destroy this temple, and in three days I will raise it up”—He was pointing to Himself as the true Temple.
All the promises converge in Him.
2. The Structure of the Genealogy (1:2–17)
2. The Structure of the Genealogy (1:2–17)
Matthew organizes the genealogy into three groups of fourteen generations:
From Abraham to David
From David to the Babylonian exile
From the exile to Christ
(1) The Three Historical Movements
(1) The Three Historical Movements
First Fourteen: From Promise to Kingdom
From Abraham to David, we see God’s covenant promise developing into a kingdom.
Second Fourteen: From Glory to Judgment
From David to the exile, we see decline, disobedience, and eventual judgment. Israel breaks covenant. The kingdom falls.
Third Fourteen: From Exile to Fulfillment
From exile to Christ, we see God’s faithfulness continuing despite Israel’s failure. Though the people were unfaithful, God kept His promise—culminating in the birth of Jesus.
This genealogy tells a story:
Promise.
Failure.
Faithfulness.
(2) A Mnemonic Structure
(2) A Mnemonic Structure
In ancient times, Scripture was copied by hand. There was no printing technology. Grouping the names into structured segments made memorization easier.
But there is another, lesser-known reason.
Though Matthew was written in Greek, it is deeply Jewish. In Hebrew, letters have numerical values.
The name “David” (דוד) consists of three letters:
Dalet (4)
Vav (6)
Dalet (4)
4 + 6 + 4 = 14.
Thus, the number fourteen symbolically points to David.
By structuring the genealogy into three sets of fourteen, Matthew is repeatedly emphasizing:
Jesus is the Son of David.
3. The Unexpected People in the Genealogy
3. The Unexpected People in the Genealogy
Jewish genealogies typically recorded male descendants—especially firstborn sons. Yet in this genealogy, five women are included. Four of them are Gentiles.
This is extraordinary.
Let us briefly consider them.
Tamar (Matthew 1:3)
Tamar (Matthew 1:3)
Her story is recorded in Genesis 38. Tamar, after being wronged by Judah, disguised herself and became pregnant by her father-in-law.
It is a story marked by scandal and moral failure.
Yet she appears in the lineage of Christ.
Rahab (Matthew 1:5)
Rahab (Matthew 1:5)
Her story is found in Joshua 2. Rahab was a Gentile prostitute in Jericho who hid the Israelite spies and confessed faith in the Lord.
She, too, becomes part of the Messianic line.
Ruth (Matthew 1:5)
Ruth (Matthew 1:5)
Ruth was a Moabite woman. Her story is recorded in Ruth. Though a foreigner and a widow, she demonstrated extraordinary covenant loyalty and faith.
She became the great-grandmother of David.
“The Wife of Uriah” (Matthew 1:6)
“The Wife of Uriah” (Matthew 1:6)
Matthew does not even mention her by name—Bathsheba. Instead, he calls her “the wife of Uriah,” deliberately reminding readers of David’s adultery and arranged murder.
Even David, the great king, was deeply flawed.
Mary (Matthew 1:16)
Mary (Matthew 1:16)
Mary conceived Jesus by the power of the Most High. Jesus was born of Mary—not of Joseph—yet through Joseph He inherited the legal right to David’s throne.
The wording is careful:
“Joseph, the husband of Mary, of whom Jesus was born.”
Jesus is not biologically Joseph’s son—but legally He stands in the royal line.
4. What Do We See in This Genealogy?
4. What Do We See in This Genealogy?
We see:
Incest
Prostitution
Adultery
Murder
Gentiles
Outsiders
Why would the holy Son of God come through such a line?
Should not the Messiah descend from a perfectly pure family history?
But let us ask honestly:
Were the other names sinless?
Is any human lineage morally pure?
All have sinned and fall short of the glory of God.
The genealogy teaches us something profound:
God’s salvation transcends race.
It transcends moral background.
It transcends gender.
Human weakness does not frustrate divine purpose.
This is especially evident in the second set of fourteen generations. Israel rebelled, yet God continued His redemptive plan.
Jesus did not enter the world to preserve human family pride.
He entered a broken humanity to redeem it.
IX. What Have We Learned?
IX. What Have We Learned?
Every book of Scripture is divinely arranged. The Holy Spirit gave us four Gospels, each presenting Christ from a different perspective. A central theme of Matthew is this: Jesus is the Son of God—the divine King.
Historical testimony, church tradition, and internal evidence confirm that the first book of the New Testament was written by Matthew, the disciple of Jesus Christ.
Matthew begins by establishing Jesus’ identity and ends with the Great Commission. Throughout the book, Jesus’ teaching, miracles, and fulfilled prophecies confirm who He truly is—the Son of God.
Though written to the Jews, Matthew is written for all humanity.
And therefore—
Everyone who reads this Gospel should bow before Jesus Christ and worship Him.
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