Welcome to the Gospel of St. Matthew!

1. A Lenten study series of Our Lord Jesus Christ Welcome to the Gospel of St. Matthew!

2. Structure • Who is this author? • Who is his audience? • When was this gospel written? • What is the purpose of this gospel? • Walk through the gospel to understand and know what the Lord taught, understand where he walked, and to conform our lives to his. • Chapters 1 and 2 Tonight's Goals

3. Before we begin to dive into the gospel, it is important to know a little about it’s author. • Why is this important? The more you know about a person, the more you follow them and try to understand their strategies. • Matthew has a few strategies to help us understand his gospel better What do we know about this author?

4. Someone who follows their favorite sports team, has a reason they like that team. Many times, there is a key player in that sport, that they want to follow, to understand how they excel at a certain aspect of the their game. • When one knows the player, they know how they will respond to certain game time decisions, especially in a crunch. • We know when they will play defense • We know when they will be aggressive on offense. What do you mean?

5. I am a fan of the Minnesota Twins. I have been a fan ever since I was a child. Players have come and gone, like Puckett, Hrbek, Gaetti, Gladden, Viola have all come and gone since winning the National Titles in 1987 and 1991. Now as a Twins fan, I like to follow Joe Mauer. To be a fan, I will know some of his tactics as to how he approaches the game. Give us an example

6. As a catcher, you know when he will react to try and pick players off of the bases. As a first basemen, he knows which bases he has to cover on different plays. On offense, you know when he will try to hit for power, or just simply try to get on base. Why? The more one studies a player the more interested you become in following him and his team. Joe Mauer

7. Obviously, there are four different Gospel writers that we hear when we go to Mass. They all have different strategies and audiences that they are trying to reach. Who are the gospel writers? They are: • Matthew • Mark • Luke • John • The more we know about each of them, the more we will become involved in their writings and understanding to the message that they are trying to convey. The same is true with the Gospels?

8. The author of the first gospel account is Matthew (Greek name), also known as Levi (Hebrew name). He was a tax collector who accepted Jesus' call to discipleship (Matthew 9:9-13; Mark 2:14-17; Luke 5:27-32) and later became one of the Lord's twelve apostles (Matthew 10:1-4). Thus, he was a first hand witness of the events he records. Matthew…

9. We can see in the gospel of Matthew that he is 1. A tax collector. Matthew 9:9-13 As Jesus passed on from there he saw a man named Matthew sitting at the customs post. (Many would pass by him every day) He said to him, “Follow me.” And he got up and followed him. While he was at table in his house, many tax collectors and sinners came and sat with Jesus and his disciples. The Pharisees saw this and said to his disciples, “Why does your teacher eat with tax collectors and sinners?” He heard this and said, “Those who are well do not need a physician, but the sick do. Go and learn the meaning of the words ‘I desire mercy, not sacrifice.’ I did not come to call the righteous but sinners.” Who is Matthew?

10. This is the only gospel of the four gospels that refers to St. Matthew as a tax collector • What is problematic about this? • A person who calls themselves a tax collector, they would be despised by the Jewish people. • The Jewish people would have known him, seen him regularly and avoided him. • The Jewish people would want to avoid Matthew, because he would be sitting there and asking them for money. • Compare this to a bill collecting agency. What implications are there of a tax collector?

11. 2. He is an apostle. • An apostle is someone who is sent forth or sent out by the Lord for a mission. • The 12 apostles were chosen from among the 72 disciples (students) of Jesus. • Matt. 10:1-4 - Then he summoned his twelve disciples and gave them authority over unclean spirits to drive them out and to cure every disease and every illness. The names of the twelve apostles are these: first, Simon called Peter, and his brother Andrew; James, the son of Zebedee, and his brother John; Philip and Bartholomew, Thomas and Matthew the tax collector; James, the son of Alphaeus, and Thaddeus; Simon the Cananean, and Judas Iscariot who betrayed him. • 3. He is an eyewitness to the events he writes about • His message is similar but yet diverse from the other gospels Who else is Matthew?

12. First of all, this Gospel was not necessarily written to a certain whole community, but it was written for the church • In the mind of St. Matthew, this record of the gospel, (meaning Good News) was meant to be dispersed, • copied • and passed around from church to church • Remember at this time, there was still not a printing press at this point. • That comes much later Who is this gospel intended for?

13. The audience at the time of Christ that this gospel was written for was the Jewish community. To understand Matthew’s Gospel, we have to understand who he is writing to, that is the Jewish people, and what his message to them entails. That is why He uses the phrase “and so it was fulfilled” over and over again. Who is Matthew’s audience?

14. St. Matthew has a heavy concentration on the fulfilment of the purposes of God as revealed in the Old Testament, and on the fact that they are being brought to completion in Jesus Christ. • In other words, Matthew is writing to show the Jewish people, and to persuade them to understand that the Old Testament is being fulfilled in the New Testament. • It may be said that Matthew sees in Jesus Christ the complete flowering of the Old Testament buds. He sees in Jesus not only the continuation of the Old Testament story but the capping of it in every part. • All over the Old Testament are buds which are opening up. In the coming of Jesus Christ we have the full flowering. • This shows a Jewish audience that it is fulfilled, so no one misses the point What is being fulfilled?

15. A good example of Matthew’s approach can be found in Matthew 2.15, where the words of Hosea 11.1 are quoted by him, ‘out of Egypt have I called My son’. These originally referred to the deliverance of Israel from Egypt, and are then said by Matthew to be ‘fulfilled’ in terms of Jesus’ coming out of Egypt. Now at first sight, until we look at the context in Hosea, this appears strange. We might quite reasonably ask, how could a declaration about the children of Israel coming out of Egypt refer to Someone born over twelve hundred years later, just because He also came out of Egypt? And the problem is that many then simply stop there. As a result they suggest that Matthew has simply taken the words totally out of context, looking at them as though Hosea was acting like a fortune-teller and was ‘foretelling’ what was to happen in the future, and has then simply referred them to Jesus without any real justification. An example of the fulfillment!

16. But we would suggest that to interpret him in that way is to be guilty of the same naiveté as they credit to him, for it is a complete misrepresentation of Matthew’s thought, and is to ignore the real context of the words in Hosea, as we shall see presently. For, as we shall see, Hosea’s whole point in Hosea 11 is to make clear that the calling of Israel out of Egypt was not just referring to one incident, but to an enduring principle on which God was acting through history, which He would necessarily one day bring to completion because it was part of His will and purposes. And we must repeat that it is Hosea himself who makes that quite clear once the whole chapter is read and considered. But before pursuing this matter further let us consider what Matthew actually meant when he spoke of something as ‘being fulfilled’. But more could be said

17. For example in Matthew 5.17-18 he says, quoting words of Jesus, ““Do not think that I came to abolish the Law or the Prophets; I did not come to abolish but to fulfill. For truly I say to you, until heaven and earth pass away, not the smallest letter or stroke shall pass from the Law until all is accomplished. And then he goes on to show how Jesus amplified the Law in such a way as to bring out its deeper significance. He was ‘filling it to the full’. Being fulfilled?

18. So however else these words are to be interpreted it is clear that they are not just to be seen as referring to a ‘foretelling’ which will now be seen as ‘having happened’. To ‘fulfill’ here signifies far more than just that something that was foretold would finally happen. The idea is rather that in some way or other what was spoken in the past will be given deeper meaning and that the buds will flower. They will come to their final completion in a fully satisfactory way. To fulfill is to bring about completeness

19. Matthew 3:13-15 - Then Jesus came from Galilee to John at the Jordan to be baptized by him. John tried to prevent him, saying, I need to be baptized by you, and yet you are coming to me? Jesus said to him in reply, Allow it now, for thus it is fitting for us to fulfill all righteousness. Then he allowed him. “Allow it to be so now, for thus it becomes us to fulfil all righteousness’ (Matthew 3.15), He is not speaking of the fulfilment of a prophecy that has been foretold beforehand. He is again rather speaking of something that ‘fills to the full’. It is an indication that He intends to reveal a complete righteousness which is lacking in nothing. Another example from Jesus

20. Matthew 23.29-36. There Jesus tells the Scribes and Pharisees to ‘fill up the measure of your fathers’ who slew the prophets, informs them of the messengers that He will send out whom they themselves will cruelly mistreat and even kill, and in comparison cites Old Testament examples, all of which illustrates what is to come on the present generation because of their similar, and even worse, behavior. Here the verb clearly indicates ‘filling up to the full’. What their fathers have done, they will fill to the full Still yet another example

21. So in view of this, when considering Matthew’s words, we should at least stop ourselves short and ask ourselves, is this what Matthew also means when he elsewhere speaks of ‘fulfilment’. Is he also in those verses looking at something additional which can be seen as ‘filling to the full’ and ‘completing’ what has gone before? In order to consider the matter further we shall first of all list these verses and consider what Matthew is trying to do through them. So when we think about Matthew and his words

22. 1) ‘Now all this is come about, that it might be fulfilled which was spoken by the Lord through the prophet, saying, “All this took place to fulfill what the Lord had said through the prophet: “Behold, the virgin shall be with child and bear a son, and they shall name him Emmanuel,” which means “God is with us.” (1.22-23). 2) Joseph rose and took the child and his mother by night and departed for Egypt. He stayed there until the death of Herod, that what the Lord had said through the prophet might be fulfilled, “Out of Egypt I called my son.” (2.15). 3) Then was fulfilled what had been said through Jeremiah the prophet: “A voice was heard in Ramah, sobbing and loud lamentation; Rachel weeping for her children, and she would not be consoled, since they were no more. (2.17-18). 4) He went and dwelt in a town called Nazareth, so that what had been spoken through the prophets might be fulfilled, “He shall be called a Nazorean‘ (2.23). What are these verses?

23. 5) It was of him that the prophet Isaiah had spoken when he said: “A voice of one crying out in the desert, ‘Prepare the way of the Lord, make straight his paths. (3.3). 6) He left Nazareth and went to live in Capernaum by the sea, in the region of Zebulun and Naphtali. That what had been said through Isaiah the prophet might be fulfilled: “Land of Zebulun and land of Naphtali, the way to the sea, beyond the Jordan, Galilee of the Gentiles, the people who sit in darkness have seen a great light, on those dwelling in a land overshadowed by death light has arisen.” (4.14-16). 7) When it was evening, they brought him many who were possessed by demons, and he drove out the spirits by a word and cured all the sick, to fulfill what had been said by Isaiah the prophet: “He took away our infirmities and bore our diseases. (8.17). More examples

24. 8) This was to fulfill what had been spoken through Isaiah the prophet: Behold, my servant whom I have chosen, my beloved in whom I delight; I shall place my spirit upon him, and he will proclaim justice to the Gentiles. He will not contend or cry out, nor will anyone hear his voice in the streets. A bruised reed he will not break, a smoldering wick he will not quench, until he brings justice to victory. And in his name the Gentiles will hope. (12.17-21). 9) Isaiah’s prophecy is fulfilled in them, which says: ‘You shall indeed hear but not understand you shall indeed look but never see. Gross is the heart of this people, they will hardly hear with their ears, they have closed their eyes, lest they see with their eyes and hear with their ears and understand with their heart and be converted, and I heal them.’ (13.14-17). Examples of being fulfilled

25. 10) All these things Jesus spoke to the crowds in parables. He spoke to them only in parables, to fulfill what had been said through the prophet: “I will open my mouth in parables, I will announce what has lain hidden from the foundation [of the world (13.35). 11) Hypocrites, well did Isaiah prophesy about you when he said: ‘This people honors me with their lips, but their hearts are far from me; 9e in vain do they worship me, teaching as doctrines human precepts. (15.7-9). 12) This happened so that what had been spoken through the prophet might be fulfilled: “Say to daughter Zion, ‘Behold, your king comes to you, meek and riding on an ass, and on a colt, the foal of a beast of burden. (21.4-5). 13) Jesus said to them, “Did you never read in the scriptures: ‘The stone that the builders rejected has become the cornerstone; by the Lord has this been done, and it is wonderful in our eyes’? (21.42). Are you fulfilled?

26. 14) But then how would the scriptures be fulfilled which say that it must come to pass in this way?” (26.54). 15) At that hour Jesus said to the crowds, “Have you come out as against a robber, with swords and clubs to seize me? Day after day I sat teaching in the temple area, yet you did not arrest me. But all this has come to pass that the writings of the prophets may be fulfilled.” Then all the disciples left him and fled(26.55-56). 16) Then was fulfilled what had been said through Jeremiah the prophet, “And they took the thirty pieces of silver, the value of a man with a price on his head, a price set by some of the Israelites, and they paid it out for the potter’s field just as the Lord had commanded me.”(27.9-10). Final 3 examples…

27. Twice he says, ‘that it might be fulfilled what was spoken by the Lord through the prophet, saying’ (1 & 2), and we should note that in each case where this formula is used it refers to the bringing forth of a ‘son’. God is now acting in the world through His chosen representative. Twice he says ‘then was fulfilled that which was spoken through Jeremiah the prophet saying’ (3 & 16). Thus he uses a specific formula for Jeremiah which is different from the one he uses for others, and mentions Jeremiah by name, for Jeremiah is the weeping prophet, and the prophet who specifically declared judgment on the Temple. Once he says, ‘that it might be fulfilled which was spoken by the prophets , that --’ (4). (Note the plural). Our examples

28. Once he says ‘this is He who was spoken of through Isaiah the prophet, saying’ (5). Three times he says ‘that it might be fulfilled which was spoken through the prophet/Isaiah the prophet, saying’ (6, 8 & 12). Twice he says ‘that it might be fulfilled which was spoken by the prophet/Isaiah the prophet, saying’ (7 & 10). Once he says, ‘to them is fulfilled the prophecy of Isaiah which says --’ (9). Christ the fulfillment

29. Once he says, ‘Well did Isaiah prophesy of you saying --’ (11). Once Jesus says, “Have you never read in the Scriptures --” (13). Once Jesus says, ‘how then should the Scripture be fulfilled that thus it must be’ (14). Once Jesus says, ‘all this is come about that the Scriptures might be fulfilled’ (15). He also shows Jesus as referring to ‘it is written’ or ‘have you never read’ or similar, in 4.4, 7, 10; 21.16, 42; 22.43, and refers more indirectly to the Scriptures in a number of other cases, including the voice from Heaven in 3.17. And finally

30. This book looks on not only followers of Christ today, and Jewish people, but also it enhances a Gentile mission, • • Magi • • Centurion – Matthew 8 • • Canaanite woman • These groups of people would represent the Gentile world. Who are the Gentiles? • People who are NOT Jews Who else is this book written for?

31. Many believe this gospel was written in either the Holy Land or in Syria which is a neighbor to Israel. Some scholars say it was written at Antioch in Syria. Either way, where it was written it was influenced by the Jewish culture. Where was this book written?

32. Dating the gospels is very important. • It can be said that the gospel of Matthew was written early, before 70 AD, but after 50 AD (world influenced by Jewish traditions addressed by Matthew). • Why this dating? • 1. It is written by an eyewitness, who was a reliable source, with accuracy, and authenticity. • Those who were alive at the time would have critiqued the events written down. • 2. No mention of the destruction of the temple in 70 AD. Jesus prophesied this in Matt. 24:1. The temple was destroyed by the Romans in 70 AD. • If this was written later, this was such a big event that it would have been included. When was this gospel written?

33. Matthew’s main purpose is to prove to his Jewish readers that Jesus is their Messiah. He does this primarily by showing how Jesus in his life and ministry fulfilled the OT Scriptures. • Although all the Gospel writers quote the OT, Matthew includes nine proof texts unique to his Gospel (1:22–23; 2:15; 2:17–18; 2:23; 4:14–16; 8:17; 12:17–21; 13:35; 27:9–10) to drive home his basic theme: • Jesus is the fulfillment of the OT predictions of the Messiah. • Matthew even finds the history of God’s people in the OT recapitulated in some aspects of Jesus’ life (Hosea example 11:1 in 2:15). • To accomplish his purpose Matthew also emphasizes Jesus’ Davidic lineage (see Recipients. Chapter 1 • Matthew writes to evangelize especially Jews and Gentiles • Matthew wants the reader to focus on Christ and His Church • Matthew also likes to educate and give the teachings of Christ – ie sermon on the mount Main purpose

34. Matthew's account of the life of Christ is well placed at the very beginning of the New Testament, since it helps tie the Old and New Testaments together. • This gospel shows how Jesus fulfills the Old Testament as the Messiah (Christ) promised by the prophets. • Matthew wrote to strengthen Jewish Christians in their faith, • to refute their opponents, • and to prove that the gospel, rather than contradicting the Old Testament, fulfills it. • Matthew is the gospel to the Jews. What is the purpose of this gospel?

35. A number of peculiarities of Matthew demonstrate this purpose. Matthew traces the lineage of Christ from Abraham through David (1:1-17). Matthew quotes or alludes to the Old Testament about sixty-five times. Matthew uses the term "kingdom" fifty times and the phrase "kingdom of heaven" thirty-three times. He uses the phrase "kingdom of God" only five times, in deference to the Jewish hesitancy to directly mention God. He assigns the title "Son of David" to Jesus nine times. Matthew repeatedly recognizes Jesus as King (2:2; 21:5; 22:11; 25:34; 27:11,37,42). He records Jesus' claim to fulfill the law (5:17-20), What is his plan to fulfill the Purpose?

36. His denunciations of the Pharisees (cf. 15:1-14; 23:1-36), and His rejection of national Israel (ch's 21 - 24). Matthew alone wrote of the Jews' acceptance of the guilt of the blood of Christ (27:25). He alone refutes the Jewish claim that the disciples stole the body of Jesus (27:62-66; 28:11-15). Matthew records Jesus' great lessons on the nature of the kingdom of heaven (ch's. 5-7,13). Though Matthew wrote in Greek, even his style of writing is Jewish. Matthew emphasizes the righteousness of the kingdom (cf. 5:20). The terms "righteous" and "righteousness" occur more in Matthew than in the other three accounts combined Purpose continued

37. The way the material is arranged reveals an artistic touch. • The whole Gospel is woven around five great discourses: • (1) chs. 5–7; • (2) ch. 10; • (3) ch. 13; • (4) ch. 18; • (5) chs. 24–25. • That this is deliberate is clear from the refrain that concludes each discourse: “When Jesus had finished saying these things,” or similar words (7:28; 11:1; 13:53; 19:1; 26:1). The narrative sections, in each case, appropriately lead up to the discourses. • The Gospel has a fitting prologue (chs. 1–2) and a challenging epilogue (28:16–20). • The fivefold division may suggest that Matthew has modeled his book on the structure of the Pentateuch (the first five books of the OT). He may also be presenting the gospel as a new Law (Torah) and Jesus as a new and greater Moses. structure

38. 1. Prologue/Infancy Narrative (1:1-2:23) 2. The Good News of the Kingdom Appears (3:1-4:25) 3. The Way of the Kingdom (5:1-7:29) 4. Manifestation of the Kingdom’s Power and Authority (8:1-11:1) 5. Mounting Offense toward Jesus / Signs of a coming New Israel (11:2-16:12) 6. Promise of a New Israel / Jesus’ Journey to Jerusalem (16:13-20:34) 7. Jesus’ Royal Entry / Signs of the End of the Age (21:1-25:46) 8. Passion and Death (26:1-27:66) 9. Resurrection (28:1-15) 10. The Great Commission (28:16-20) Structural OVERVIEW of Matthew

39. •The Birth and Early Years of Jesus (chs. 1–2) • His Genealogy (1:1–17) • His Birth (1:18—2:12) • His Sojourn in Egypt (2:13–23) • •The Beginnings of Jesus’ Ministry (3:1—4:11) • His Forerunner (3:1–12) • His Baptism (3:13–17) • His Temptation (4:1–11) • •Jesus’ Ministry in Galilee (4:12—14:12) • The Beginning of the Galilean Campaign (4:12–25) • The Sermon on the Mount (chs. 5–7) • A Collection of Miracles (chs. 8–9) • The Commissioning of the 12 Apostles (ch.10) • Ministry throughout Galilee (chs. 11–12) • The Parables of the Kingdom (ch.13) • Herod’s Reaction to Jesus’ Ministry (14:1–12) outline

40. •Jesus’ Withdrawals from Galilee (14:13—17:20) • To the Eastern Shore of the Sea of Galilee (14:13—15:20) • To Phoenicia (15:21–28) • To the Decapolis (15:29—16:12) • To Caesarea Philippi (16:13—17:20) • •Jesus’ Last Ministry in Galilee (17:22—18:35) • Prediction of Jesus’ Death (17:22–23) • Temple Tax (17:24–27) • Discourse on Life in the Kingdom (ch. 18) • •Jesus’ Ministry in Judea and Perea (chs. 19–20) • Teaching concerning Divorce (19:1–12) • Teaching concerning Little Children (19:13–15) • The Rich Young Man (19:16–30) • The Parable of the Workers in the Vineyard (20:1–16) • Prediction of Jesus’ Death (20:17–19) • A Mother’s Request (20:20–28) • Restoration of Sight at Jericho (20:29–34) outline

41. •Passion Week (chs. 21–27) • The Entry of Jesus into Jerusalem as King (21:1–11) • The Cleansing of the Temple (21:12–17) • The Last Controversies with the Jewish Leaders (21:18—23:39) • The Olivet Discourse (chs. 24–25) • The Anointing of Jesus’ Feet (26:1–13) • The Arrest, Trials and Death of Jesus (26:14—27:66) • •The Resurrection (ch. 28) • The Earthquake and the Angel’s Announcement (28:1–7) • Jesus’ Encounter with the Women (28:8–10) • The Guards’ Report and the Jewish Elders’ Bribe (28:11–15) • The Great Commission (28:16–20) outline

42. Prologue/infancy narrative (1:1 – 2:23) • 1. The good news of the kingdom appears (3:1 – 4:25) • 2. The way of the kingdom (5:1 – 7:29) • 3. Manifestation of the kingdom’s power and authority (8:1 – 11:1) • In this there are 9 miracles that take place • 4. Mounting offense toward Jesus / signs of a coming New Israel (11:2 – 16:12) • 5. Promise of a New Israel/ Jesus’ journey to Jerusalem (16:13 – 20:34) • Jesus’ royal entry / signs of the end of the age (21:1 – 25:46) • There are 7 woes in this section • Passion and death (26:1 – 27:66) • Resurrection (28:1-15) • The great commission (28: 16-20) • Matthew tries to show Jesus as the New Moses, with 5 books of Torah • 5 sections between infancy and passion Let’s get started

43. Pictures • Maps • Gain an understanding of the context of each passage • What are your impressions you have? • What stands out in each passage? • What key words do you notice? • Is there anything that needs to be clarified? Our approach

44. Read the story • Ask yourself questions • Who? • What? • When? • Where? • How? • Why? • These are important Our approach

45. Matthew 1:1-17 - Matthew is writing to Jewish Christians living in Palestine, and Matthew starts his gospel with a genealogy. • Why does Matthew start with David, Abraham? – 1:1 --- Why not Adam? Luke starts with Adam • David and Abraham had a covenant promised to them; this is an oath • This would be appealing to the Jews • Abraham represents Jews, and that is why Matthew starts here • Abraham is the Father of the Jews • If we were to look at Gen 12:1-3 -- Three promises were made to Abraham. What were they? • Land • Great nation with a lot of people • Blessings - Nations blessed through him • All of this happens with Christ and is fulfilled in Christ by the end of Matthew • Davidgiven the kingship • 2 Sam. 7:11-14 - promises Prologue/infancy narrative (1:1 – 2:23)

46. Matthew mentions women in his genealogy? Why? Who are these strange women are listed along the line of men? • Tamar 1:3 – daughter in law of Judah, one of the 12 patriarchs – Gen. 38: 1-8 • Ruth 1:5 – Ruth 1:1-22 and 4:13-17 • Wife of Uriah 1:6 – Bathsheba (adulterous) – 2 Sam 11:1ff • Rahab 1:5 – book of Joshua 2:1-16 and 6:22-25 ; she was a prostitute • What is the common thread between these women? These women all bore their sons through unions that are strange and unexpected – they foreshadow the “irregularity” of the Messiah’s birth. All of these women were Gentiles and all but Ruth are associated with sexual immorality. • God makes a crooked line straight • Some of these women have problems. Ruth is the only one that is just. • It shows us that God can use wicked people to accomplish his purposes • These women are unlikely to be associated with the Messiah Matthew 1:1-17 continued

47. Matthew is big on using fourteen generations. Verse 17 • 14 generations from Abraham to David, from David to the exile, from the exile to the Messiah, Jesus. • Why the division the way it is (Abrahamic/Davidic/ Post- exilic)? • This should bring our minds to promises made to Abraham and King David, and the fulfillment of the final promise is the Messiah • God has been faithful to his promises to Abraham, David brings about kingdom even though his line is exiled • Why the repetition of the number 14? • 14 is the number in Hebrew and Greek • 3 sets of 14 – 6 sets of 7; 7 is the number of perfection, and the 7th number 7 is perfection. Jesus is the new Davidic King – only two people in this genealogy that king associated with their titles. Verse 6 – David; verse 16 - Christ • Messianic expectations/ (1:16) – Jesus our Messiah is foretold, and Christ is used in vs. 16 • Is this important to a Jew? Yes, they are awaiting the Messiah Matthew 1:1-17 continued

48. This was foretold in Matthew 1:16 • If we look closely at this passage, we will note there is an angelic announcement of the Lord’s birth! Is this a big deal? Is this unusual? • How often do we hear in the Old Testament where angels show up and announce the birth of somebody? • We find this in Isaac, Samuel, Samson, and John the Baptist to name just a few! The birth of Jesus 1:18-25

49. In verse 20, tells us how utterly unique this birth will be • What is unique? This child will be conceived through the Holy Spirit. Every other person in the world is conceived through an act of a human father and mother. This conception will take place not with a human father. • 1: 23 – his name is Emmanuel which means God is with us • Some scholars didn’t think this was there, and was added much later. They think they had no clue it was God. – wrong idea held by them this is there from the beginning as Jesus fulfills the prophecy in Isaiah 7:14 • Emmanuel is alluded to at the end of the gospel where Jesus assures his disciples of his continual presence with them, • Mat. 28:20 – I am with you always, until the end of the age The birth of Jesus in bethlehem

50. The Mission of the Son is found in 1:21; He will save us from our sins (1:21; Jesus = saves) In what sense does he save from sins? • He will offer atonement from the double effects of guilt and punishment • He will learn to live free from sins’ power • He will undo the effects of Adam as a new Adam who is sinless. • In what sense did Old Testament Joshua “save” his people from their sins? Jesus is the Greek name equivalent of the Hebrew name Joshua which means “Yahweh saves” • He brought his people through the desert with milk and honey • Joshua a very ‘unblemished’ OT figure • How is Jesus a “new Joshua”? • In review, Jesus is given two names! Verse 21 and verse 23 • Christ and Emmanuel What is the mission of the son?