“The son of Enos,
The son of Seth,
The son of Adam,
The son of God.”
τοῦ Ἐνὼς τοῦ Σὴθ τοῦ Ἀδὰμ τοῦ Θεοῦ.
These names are listed in 1 Chronicles 1:2-1:3, and Genesis, chapter 5:1-8. Luke concluded his genealogy with Adam, whom he called the son of God. This terminology was not part of the Jewish tradition. Of course, this term was applied to Jesus, the Son of God. Luke said that Cainan was the son of Enos (τοῦ Ἐνὼς), the son of Seth (τοῦ Σὴθ), the son of Adam (τοῦ Ἀδὰμ), the son of God (τοῦ Θεοῦ). The grouping has the so-called first man Adam, with his son, and grandson. His son, besides Cain and Abel who are not even mentioned here, was Seth who lived to be 912 years old. Seth’s son was Enosh who lived to be 905 years old. Obviously, there were other brothers and sisters, but they are not mentioned. This genealogy repeats the theme of Genesis, chapter 1. God created humans in the image of God, male and female. When Adam had lived 130 years, he became the father of a son in his likeness, according to his image. He named this son Seth. Adam had other sons and daughters. Thus, all the days that Adam lived were 930 years. The offspring of Seth, and not Cain, were to lead to Noah. Most of these patriarchs began having children in old age, but they all had other sons and daughters. Seth became the father of Enosh. Enosh was the son of Seth, but also the father of Kenan or Cainan. Thus, Luke completed his genealogy by going from Jesus to Adam, while Matthew went from Abraham to Jesus. These 77 names of Luke represented a lucky completion or fullness of time. Jesus would not only be a Jewish leader of the tribe of Abraham, but a worldwide universal leader.
Of the gospel
Of Jesus Christ,
The Son of God.”
Ἀρχὴ τοῦ εὐαγγελίου Ἰησοῦ Χριστοῦ Υἱοῦ Θεοῦ.
When you compare the beginnings of the other gospels to Mark, you can see the differences. Matthew, chapter 1:1, called his account a book or account (Βίβλος) that starts with a genealogy, while Luke, chapter 1-4, talked about an orderly account for his friend Theophilus. John, chapter l:18, had his long logos prologue. Mark was the only one to call his work a gospel (τοῦ εὐαγγελίου), or more precisely, the beginning of a gospel (Ἀρχὴ τοῦ εὐαγγελίου). Just like in Genesis, chapter 1:1, this is the beginning (Ἀρχὴ) of something important, the gospel of Jesus Christ, the good news about Jesus Christ (τοῦ εὐαγγελίου Ἰησοῦ Χριστοῦ). Like Matthew, Mark called Jesus the Christ (Ἰησοῦ Χριστοῦ) or the Messiah right from the beginning. Jesus was the anointed one, the “Christ (Χριστοῦ).” This author clearly stated at the beginning of this book that it would be about Jesus the expected anointed Messiah, Christ. However, there is nothing about the genealogy or the birth of Jesus as in Matthew and Luke. Instead, like John, the emphasis was on the divine Jesus, the Son of God (Υἱοῦ Θεοῦ). Right from the beginning, Jesus is and was the Son of God.
This Gospel of Matthew has a prologue with five parts that echo the book of Genesis. First, there was the genealogy of Jesus via Joseph that began with Abraham, Isaac, and Jacob. Then this genealogy went through the twin sons of Judah and the descendants of Perez. Then it went from Ruth to King David. Then there was the kings of Judah from Solomon to the gap and up to and including the Babylonian captivity. Finally, there were the unknown names in this genealogy that led up to Joseph and his father. Matthew then explained the genealogy of Jesus, since there were differences of this genealogy with that of the Gospel of Luke.
The second part of this prologue was the virgin birth of Jesus. First of all, there was the conception of Jesus from Joseph’s point of view, not Mary’s. Joseph wanted to divorce Mary for being pregnant until an angel in a dream told him that Jesus would be a special child that fulfilled the prophecy of Isaiah. After waking up from his dream, there was the virgin birth of Jesus in Bethlehem.
The third part of this prologue was the visit of the Magi. They brought their questions to Herod the Judean Roman king, who was annoyed and frightened. He found out that Bethlehem was described by the prophet Micah as the place where the Messiah would be born. Herod summoned the Magi and sent them to Bethlehem. The Magi followed the star and found Mary with the child at the so-called Epiphany. However, they went home another route so that they did not go back to King Herod.
The fourth part was the flight into Egypt, as Joseph had another dream. They went to Egypt to fulfill another prophecy that the Messiah would come out of Egypt. Meanwhile, King Herod killed all the under two-year old boys in the Bethlehem area as the fulfillment of the prophecy of Jeremiah.
Finally, the fifth part of the prologue was the return of Jesus to Nazareth when Joseph had a third dream. He was told to return to Israel, or more specifically to Galilee in a place called Nazareth. Thus, this prologue gave the unique perspective of Joseph.
The Gospel of Matthew presented the infancy story of Jesus from the perspective of Joseph, unlike the Gospel of Luke that presented the same story from the perspective of Mary. What do they have in common and what is unique. Mary and the child Jesus play a secondary role in this narration, since it was all about Joseph, the son of Jacob, the father of the child. There were certain things in common with the Luke story. Both Joseph and Mary were troubled by this pregnancy. Both had an angel come and explain that the child was from the Holy Spirit. Both were told that the name of the child would be Jesus. In both stories, the child is born in Bethlehem. Beyond that, there were some unique things to the story of Joseph in Matthew. He almost divorced Mary. He had a number of angelic dreams. He was told to go to Egypt, which he did. He then returned to Israel and settled in Nazareth in Galilee. In between, there was the strange story of King Herod and the magi. Matthew used 5 different Old Testament Hebrew prophecies to show that Jesus was truly within the Jewish prophetic tradition. Clearly, in these two opening chapters, Matthew was a Jewish scripture scholar with his use of 1 Chronicles in the genealogy and the various prophecies of Isaiah, Jeremiah, Hosea, Micah, and Judges. Whatever sources he used for this unique perspective on the birth of Jesus, they were clearly Jewish based. Joseph was a righteous Jewish man. After this presentation, Joseph seemed to drift off the center stage in the life and times of Jesus of Nazareth.
The father of Joseph.
He was the husband
Of whom Jesus was born,
Who is called the Messiah Christ.”
Ἰακὼβ δὲ ἐγέννησεν τὸν Ἰωσὴφ τὸν ἄνδρα Μαρίας, ἐξ ἧς ἐγεννήθη Ἰησοῦς ὁ λεγόμενος Χριστός.
The end of this genealogy is Joseph (Ἰωσὴφ) with his father Jacob (Ἰακὼβ). Perhaps the names of Jacob and Joseph were an attempt to connect Jesus with the great Joseph, the son of Jacob, who brought the sons of Jacob to Egypt. However, compared to the text in the Gospel of Luke, chapter 3, there is a difference. Luke has Joseph called “the son of Heli,” not “the son of Jacob.” The Greek text used the term “begat” (ἐγέννησεν) to represent the relationships between Jacob and Joseph. It seems perfectly acceptable to simply call him the father, instead of saying “he fathered him.” This Joseph was the husband of Mary (τὸν ἄνδρα Μαρίας), so that there was no doubt that he was the legal father of Jesus (Ἰησοῦς) and the legal husband of Mary. The term ἄνδρα could mean man or husband, but the context here is clearly as a husband of Mary. Instead of begetting (ἐγέννησεν) Jesus, Jesus was born (ἐξ ἧς ἐγεννήθη) into Mary. Lest there be any question who this Jesus was, he was the one called the anointed one (ὁ λεγόμενος Χριστός), the Messiah, the Christ.
The father of Rehoboam.
The father of Abijah.
The father of Asaph.
The father of Jehoshaphat.
The father of Joram.”
Σολομὼν δὲ ἐγέννησεν τὸν Ῥοβοάμ, Ῥοβοὰμ δὲ ἐγέννησεν τὸν Ἀβιά, Ἀβιὰ δὲ ἐγέννησεν τὸν Ἀσάφ, Ἀσὰφ δὲ ἐγέννησεν τὸν Ἰωσαφάτ, Ἰωσαφὰτ δὲ ἐγέννησεν τὸν Ἰωράμ.
I Chronicles, chapter 3 lists the kings of Judah, based on 1 Kings and 2 Kings. Based on those 2 books, there was no disruption in the lineage of David via Solomon to all the kings of Judah before the Exile, since there were no revolutions in the southern kingdom of Judah. The son of Solomon (Σολομὼν) was Rehoboam (Ῥοβοάμ) who ruled from about 931-913 BCE. His son Abijah (Ἀβιά,) or Abijam ruled from about 913-911 BCE. His son Asaph (Ἀσάφ) or Asa ruled from about 911-870 BCE. His son Jehoshaphat (Ἰωσαφάτ) ruled from about 870-848 BCE. His son Joram (Ἰωράμ) or Jehoram ruled from about 848-841 BCE. The Greek text used the term “begat” (ἐγέννησεν) to represent the relationships between these 5 men. However, it seems perfectly acceptable to simply call them the father instead of saying “fathered them.” Now there was a gap in this genealogy from 841-781 BCE, since there was no mention of Ahaziah, Azariah or Jehoahaz who only ruled for less than a year in 741 BCE. Actually, his mother Athaliah, ruled for about 6 years until her grandson Joash or Jehoash ruled from about 835-796 BCE. Joash’s son, Amaziah ruled from about 796-781 BCE. Perhaps this gap in the chronology of the kings was done to keep the numbers down to 14.