# Matthew Chapter 1
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## Summary
The lineage of Jesus is outlined by Matthew which is clearly outlined to include Abraham, and David. We are told that the generations from Abraham to David is fourteen generations and the same from David to Jesus.

We are told the lineage is as follows: Abraham, Isaac, Jacob, Judah, Perez, Hezron, Ram, Amminadab, Nashon, Salmon, Boaz, Obed, Jesse, David (14). Then David, Solomon, Rehoboam, Abijah, Asaph, Jehoshaphat, Joram, Uzziah, Jotham, Ahaz, Hezekiah, Manasseh, Amos, Josiah (14). Finally Jechoniah, Shealtiel, Zerubbabel, Abiud, Eliakim, Azor, Zadok Achim, Eliud, Eleazar, Matthan, Jacob, Joseph, Jesus (14)

Matthew then related the events leading to the birth of Christ following Mary's betrothal to Joseph. We are told that Joseph did not wish to shame mary but planned to divorce her quietly but abandon's this plan following a visitation. Joseph however abstains from sexual relations until Jesus was born.

## Imagery and Themes
Matthew begins with a genealogy that clearly attempts to establish that Jesus is both a descendant of Abraham and David. To a contemporary reader this seems an unusual place to being but there is evidently a reason for doing so. There is also clear attempts to establish the Birth of Jesus as being a miraculous event heralded by the Prophets with the reference to Isaiah[^1].

Whilst at first glance this genealogy might be considered a dry account there is much that could be unpacked here. For example why not begin with Adam? Or Noah? Perhaps then the intention is to silently recount the story of the Hebrews from the initial covenant with Abram through to the establishment of the Kingdom under David. The exile and ultimately the fulfilment and restoration through Jesus. As I said, much to unpack.

By contrast Mark 1 commences with the Birth and ministry of John the Baptist which seeks to demonstrate the continuation of God's plans for repentance and restoration following the exile. Matthew here is taking a different tact. One in which he is, perhaps, attempting to pursuade the reader that Jesus is not simply another failed messiah.

An uncomfortable truth for Christianity to contend with is the view that Jewish views of the coming of the messiah were clear and cohesive. I'm sure they appear that way through the lense of hopeful christians, but the more I have read the less I believe this to be the case. One need only take a brief peek at the wiki page[^2], to see the range of beliefs and opinions about the Messiah. Even within the new testament we see disparity with the Pharisee's expecting a triumphant and exultant conquest of Rome, and the Jewish Christian shock at Gentile inclusion.

Perhaps then it is reasonable that Matthew would begin here. To this day there remains contention over the validity of the person of Jesus and fulfilment of the perceived messianic conditions. For example in Isaiah 7:14[^1] the word for virgin used is almah which can also be translated to mean young maiden. As such Jews will often argue the virgin birth was not a necessary condition. This is because another word bethulah exists which means virgin. Yet when translated into Greek by Hebrew scholars for the Septuagint the word parthenos was used which means virgin. 

For me this isn't a convincing attack on the virgin birth. Ultimately Isaiah may have used almah to indicate that not only would she be a virgin but also a young maiden. Nevertheless given the significant challenge that early Christians faced both in terms of threat to person but also theologically. Matthew may have seen it as therefore necessary to build a compelling case for Jesus the Messiah.

[^1]: [Isaiah 7:14](https://www.biblegateway.com/passage/?search=Isaiah+7%3A14&version=ESV)
[^2]: [Messiah in Judaism](https://en.wikipedia.org/wiki/Messiah_in_Judaism#Pre-exile_Jewish_eschatology_(8th%E2%80%936th_cent._BCE))