Matthew 1:1-4:16
New Catholic Bible
Prologue: The Birth of the Messiah, Jesus of Nazareth[a]
Chapter 1
The Genealogy of Jesus.[b] 1 The account of the genealogy of Jesus Christ,[c] the son of David, the son of Abraham.
2 Abraham was the father of Isaac,
Isaac the father of Jacob,
Jacob the father of Judah and his brothers.
3 Judah was the father of Perez and Zerah, with Tamar[d] being their mother.
Perez was the father of Hezron,
Hezron the father of Ram,
4 Ram the father of Amminadab.
Amminadab was the father of Nahshon,
Nahshon the father of Salmon,
5 Salmon the father of Boaz, with Rahab being his mother.
Boaz was the father of Obed, whose mother was Ruth.
Obed was the father of Jesse,
6 and Jesse was the father of King David.
David was the father of Solomon, whose mother had been the wife of Uriah.
7 Solomon was the father of Rehoboam,
Rehoboam the father of Abijah,
Abijah the father of Asa.
8 Asa was the father of Jehoshaphat,
Jehoshaphat the father of Joram,
Joram the father of Uzziah.
9 Uzziah was the father of Jotham,
Jotham the father of Ahaz,
Ahaz the father of Hezekiah.
10 Hezekiah was the father of Manasseh,
Manasseh the father of Amos,
Amos the father of Josiah.
11 Josiah was the father of Jechoniah and his brothers at the time of the deportation to Babylon.
12 After the deportation to Babylon,
Jechoniah was the father of Shealtiel,
Shealtiel the father of Zerubbabel,
13 Zerubabbel the father of Abiud.
Abiud was the father of Eliakim,
Eliakim the father of Azor,
14 Azor the father of Zadok.
Zadok was the father of Achim,
Achim the father of Eliud,
15 Eliud the father of Eleazar.
Eleazar was the father of Matthan,
Matthan the father of Jacob.
16 Jacob was the father of Joseph, the husband of Mary, who gave birth to Jesus who is called the Christ.[e]
17 Therefore, in total there were fourteen generations from Abraham to David, another fourteen generations from David to the deportation to Babylon, and another fourteen generations from the deportation to Babylon to the Christ.
18 The Birth of Jesus.[f] The birth of Jesus Christ occurred in this way. When his mother Mary was engaged to Joseph, but before they came to live together, she was found to be with child through the Holy Spirit. 19 Her husband Joseph was a just man and did not wish to expose her to the ordeal of public disgrace; therefore, he resolved to divorce her quietly.
20 After he had decided to follow this course of action, an angel of the Lord appeared to him in a dream and said, “Joseph, son of David, do not be afraid to receive Mary into your home as your wife. For this child has been conceived in her womb through the Holy Spirit. 21 She will give birth to a son, and you shall name him Jesus,[g] for he will save his people from their sins.”
22 All this took place in order to fulfill what the Lord had announced through the prophet:
23 “Behold, the virgin shall conceive and give birth to a son,
and they shall name him Emmanuel,”
a name that means “God is with us.”[h]
24 When Joseph rose from sleep, he did what the angel of the Lord had commanded him. He took Mary into his home as his wife, 25 but he engaged in no marital relations[i] with her until she gave birth to a son, whom he named Jesus.
Chapter 2
The Wise Men Render Homage to the Messiah.[j] 1 After Jesus had been born in Bethlehem[k] of Judea during the reign of King Herod, wise men traveled from the east and arrived in Jerusalem, 2 inquiring, “Where is the newborn king of the Jews? We saw the rising of his star, and we have come to pay him homage.”
3 On hearing about their inquiry, King Herod was greatly troubled, as was true of the whole of Jerusalem. 4 Therefore, he summoned all the chief priests[l] and the scribes and questioned them about where the Christ was to be born. 5 They replied, “In Bethlehem of Judea, for thus has the prophet written:
6 ‘And you, Bethlehem, in the land of Judah,
are by no means least among the rulers of Judah,
for from you shall come a ruler
who will shepherd my people Israel.’ ”[m]
7 Then Herod secretly summoned the wise men, and he ascertained from them the exact time of the star’s appearance, 8 after which he sent them on to Bethlehem, saying: “Go forth and search diligently for the child. When you have found him, bring me word, so that I can go and pay him homage.”
9 After receiving these instructions from the king, the wise men set out. And behold, the star that they had seen at its rising proceeded ahead of them until it stopped over the place where the child was. 10 The sight of the star filled them with great joy, 11 and when they entered the house they beheld the child with Mary his mother. Falling to their knees, they paid him homage. Then they opened their treasure chests and offered him gifts of gold, frankincense, and myrrh.[n] 12 And since they had been warned in a dream not to return to Herod, they departed for their own country by another route.
13 The Flight into Egypt. After the wise men had left, an angel of the Lord appeared to Joseph in a dream and instructed him, “Arise, take the child and his mother, and flee to Egypt. Remain there until I tell you. Herod seeks the child to kill him.” 14 Therefore, he got up, took the child and his mother, and departed that night for Egypt, 15 where they remained until the death of Herod. This was to fulfill what the Lord had spoken through the prophet: “Out of Egypt I called my son.”[o]
16 The Slaughter of the Innocents at Bethlehem. When Herod realized that the wise men had deceived him, he flew into a rage and issued an order to kill all the boys in Bethlehem and the surrounding area who were two years old or less, in accordance with the information that he had obtained from the wise men. 17 [p]Thus were fulfilled the words that had been spoken through the prophet Jeremiah:
18 “A voice was heard in Ramah,
lamenting and sobbing bitterly:
Rachel weeping for her children,
and refusing to be consoled,
because they were no more.”
19 The Return to the Land of Israel.[q] After the death of Herod, an angel of the Lord appeared in a dream to Joseph in Egypt 20 and said, “Arise, take the child and his mother, and go to the land of Israel, for those who sought to kill the child are dead.”[r] 21 He got up, took the child and his mother, and returned to the land of Israel.
22 But when Joseph learned that Archelaus[s] had succeeded his father Herod in Judea, he was afraid to go there. After he had been warned in a dream concerning this, he withdrew to the region of Galilee. 23 He settled in a town called Nazareth,[t] so that what had been spoken through the Prophets might be fulfilled: “He shall be called a Nazorean.”
Jesus Inaugurates His Ministry as Savior
Chapter 3
John the Baptist Preaches and Baptizes.[u]1 In those days, John the Baptist[v] appeared in the desert of Judea, preaching: 2 “Repent,[w] for the kingdom of heaven is close at hand.” This was the man of whom the prophet Isaiah spoke when he said:
3 “The voice of one crying out in the wilderness:
‘Prepare the way of the Lord, make his paths straight.’ ”[x]
4 John’s clothing was made of camel’s hair, with a leather loincloth around his waist, and his food consisted of locusts and wild honey.[y] 5 The people of Jerusalem and the whole of Judea and the entire region along the Jordan went out to him, 6 and as they confessed their sins they were baptized by him in the Jordan River.
7 [z]But when he observed many of the Pharisees and Sadducees coming for baptism, he said to them, “You brood of vipers! Who warned you to flee from the wrath to come? 8 Produce good fruit as proof of your repentance. 9 Do not presume to say to yourselves: ‘We have Abraham as our father.’ For I tell you that God is able to raise up children for Abraham from these stones. 10 Even now the ax is laid to the root of the trees. Therefore, every tree that does not bear good fruit will be cut down and thrown into the fire.
11 [aa]“I baptize you with water for repentance, but the one who is coming after me is more powerful than I am. I am not worthy to carry his sandals. He will baptize you with the Holy Spirit and fire. 12 His winnowing fan is in his hand. He will clear his threshing floor and gather his wheat into his barn, but the chaff he will burn with unquenchable fire.”[ab]
13 Jesus Is Baptized.[ac] Then Jesus arrived from Galilee and came to John at the Jordan to be baptized by him. 14 John tried to dissuade him, saying, “Why do you come to me? I am the one who needs to be baptized by you.” 15 But Jesus said to him in reply, “For the present, let it be thus. It is proper for us to do this to fulfill all that righteousness demands.”[ad] Then he acquiesced.
16 After Jesus had been baptized, as he came up from the water, suddenly the heavens were opened and he beheld the Spirit of God descending like a dove and alighting on him. 17 And a voice came from heaven, saying, “This is my beloved Son, in whom I am well pleased.”[ae]
Chapter 4
Jesus Is Tempted by the Devil.[af]1 Then Jesus was led by the Spirit into the desert to be tempted by the devil. 2 He fasted for forty days and forty nights, after which he was famished.
3 Then the tempter approached him and said, “If you are the Son of God,[ag] command these stones to be transformed into loaves of bread.” 4 Jesus answered, “As it is written:
‘Man does not live by bread alone,
but by every word that comes forth from the mouth of God.’ ”[ah]
5 Next the devil took him to the holy city and had him stand on the summit of the temple.[ai] 6 [aj]Then he said to him, “If you are the Son of God, throw yourself down. For it is written:
‘He will command his angels concerning you,
and with their hands they will raise you up
lest you dash your foot against a stone.’ ”
7 Jesus said to him, “It is also written:
‘You shall not put the Lord your God to the test.’ ”
8 Finally, the devil took him to an exceedingly high mountain and showed him all the kingdoms of the world in their splendor. 9 Then he said to him, “All these will I give you if you kneel down and worship me.” 10 Jesus said to him in reply, “Depart from me, Satan! It is written:
‘You shall worship the Lord your God,
and him alone shall you serve.’ ”[ak]
11 Then the devil departed from him, and suddenly angels came and ministered to him.
12 Jesus Begins His Ministry in Galilee.[al]When Jesus learned that John had been arrested,[am] he withdrew to Galilee. 13 Departing from Nazareth, he settled in Capernaum[an] by the sea, in the region of Zebulun and Naphtali, 14 in order that what had been spoken through the prophet Isaiah might be fulfilled:
15 “Land of Zebulun and land of Naphtali,
the passageway to the sea, beyond the Jordan, Galilee of the Gentiles:
16 The people who lived in darkness
have seen a great light,
and for those who dwell in a land darkened by the shadow of death
light has dawned.”
Footnotes
- Matthew 1:1 Who was Jesus? Where did he come from? The prologue of Matthew’s Gospel immediately confronts us with this question. The author has not simply gathered up some scattered recollections to complete his album on the life of Christ; rather, from the very first moment he is transmitting the Church’s testimony of faith.
- Matthew 1:1 To the ancients a genealogical tree was not only a set of data on one’s civil status but also a manifestation of one’s membership in a community and the importance of ancestry (Gen 5:1-11; Ex 6:14-24; 1 Chr 1–9; Ezr 2:59-63). The genealogy of Jesus is drawn up with special care; it is perhaps somewhat artificial, but it is quite solemn. In bringing Jesus on the scene, the entire history of the nation is recapitulated. He is the son of Abraham, in whom all the nations shall be blessed (Gen 18:18); he is the son of David, to whom the future of the people was entrusted (2 Sam 7:13-14); in other words, he is the one who will carry out God’s plan for Israel and the entire human race; he is the One Sent, the consecrated of God (Messiah, Christ).
The opening sentences of the Gospel are thus a “Book of Genesis,” an account of the new beginning of humanity and the world (Gen 2:4; 5:1). Luke will carry the genealogy of Jesus back to Adam himself (Lk 3:23-38). In Matthew’s list Joseph plays a well-defined part: it is by means of him that Jesus is given a de jure place in history. But at this point the Gospel unexpectedly avoids the phrase “the father of” (“begot”), and Joseph is simply the husband of Mary. The entire mystery of Jesus’ origin is already stated in these few words. - Matthew 1:1 Christ: is the Greek translation of the Hebrew “Messiah,” which means “anointed,” that is, consecrated. Priests were anointed (Lev 4:3, 5; 16:15); so were kings (1 Sam 10:1 [Saul]; 16:11 [David], etc.), so much so that the reigning monarch was sometimes given the title of “Messiah,” or “Anointed One” (see Pss 2:2; 89:38; etc.). The name “Jesus Christ,” which at this point was still an alternative for or associated with “Jesus of Nazareth,” is already to be found in the initial preaching of the apostles (see Acts 3:6).
- Matthew 1:3 The genealogy names four women: Tamar (see Gen 38; 1 Chr 2:4), Rahab (see Jos 2; 6:17), the wife of Uriah, i.e., Bathsheba (see 2 Sam 11; 12:24), and Ruth (see Book of Ruth). These four women were foreigners who in some way became part of the history of Israel. They symbolize the salvation that God intends for all peoples.
- Matthew 1:16 It is important to note that in the case of Christ’s birth, the text uses a formula that is far different from the one used for the other persons in the genealogy. In doing so, the evangelist is paving the way for the teaching of Christ’s virginal conception, which took place without the intervention of any man.
- Matthew 1:18 At the beginning of creation the Spirit made the waters fruitful (Gen 1:2; Ps 33:6-7); the Spirit restored life to a people who had been destroyed and were in exile (Ezek 37:1-14; Isa 44:2-4). Now the Spirit creates the new human being, the new Israel, in the womb of the Virgin. How mysterious the interventions of God that turn upside down the course of events and the ways of human beings! Joseph, who is irrevocably bound to Mary because at that time an espousal was a definitive act, is witness to the incomprehensible; he has too much trust in his wife to abandon her to the sentence imposed by the Law if she were to be thought an adulteress. But who will show him the way out of this impossible situation? A revelation of heaven makes his mission known to him in a dream, as the announcement of angels and messengers had to the patriarchs. Joseph obeys, and through him Jesus finds a place publicly in the dynasty of David.
What will this son become, whose name “Jesus” is already a program, since it means “God saves”? The prophecy of Isaiah, which had remained mysterious to the minds of believers, is now fulfilled. Such is the main message of this text that was originally addressed to Jews, namely, that God is in our midst to give us victory and to live the covenant to the full. “Emmanuel” means “God is with us” (Lk 1:31; Jn 1:14). That is the ultimate message. - Matthew 1:21 Jesus: is a transcription of the Greek Iêsous, which in turn is a transcription of the Hebrew Jehoshuah (“Joshua” in translations) or Jeshua in its later form. It means “God saves.”
- Matthew 1:23 See Isa 7:14. God’s promise of salvation to Judah in the time of Isaiah is seen to be fulfilled in the birth of Jesus. This is the first of some 60 citations, most of them Messianic, that Matthew takes from the Old Testament.
- Matthew 1:25 Engaged in no marital relations: literally, “did not know,” “know” being the usual word for conjugal relations (see Gen 4:1). The meaning of “he engaged in no marital relations with her . . . ” is: “without his knowing her, she bore a son.” The Hebrew word “until” neither implies nor excludes marital conduct after Jesus’ birth.
- Matthew 2:1 We shall never be able to identify with certainty these men of study and prayer, who may also have been astrologers (called by a Persian name, “Magi”). Orientals thought that a new star appeared at the birth of great persons (Num 24:17). In any case, the hour has come for pagans to share in the joy of encounter with God. This Gospel also confirms the expectation of Israel and cites the Prophets (Mic 5:1; 2 Sam 5:1-3): the new future of the People of God originates in the dynasty of David and in his native place, Bethlehem (1 Sam 16), but the mission of the Messiah goes beyond religious and national frontiers. The Messianic age is beginning (see Ps 72:10-11; Isa 9:1, 5; 49:23; 60:1-5; Lk 2:30-34).
- Matthew 2:1 Bethlehem: about five miles south of Jerusalem.
- Matthew 2:4 Chief priests: in the plural signifies the high priest now in office and his predecessors and members of their respective families. Herod’s act of consulting with the chief priests and teachers of the Law has some affinity with a Jewish legend about the child Moses in which Pharaoh is warned by sacred scribes about the coming birth of a deliverer of Israel from Egypt and plots to destroy the deliverer.
- Matthew 2:6 This prophecy of Micah (5:1) had been pronounced seven centuries earlier.
- Matthew 2:11 Because of the Old Testament texts of Ps 72:11, 16; Isa 60:6, the wise men were thought to be kings. House: indicates that the wise men did not visit Jesus on the night of his birth as did the shepherds. Although there are three gifts, this does not mean there were three wise men.
- Matthew 2:15 The citation from Hos 11:1, which originally referred to God’s calling Israel (God’s son) out of Egypt, is here applied to Jesus. Just as Israel was called out of Egypt at the time of the Exodus, so Jesus, the Son of God, will be called out of Egypt at the New Exodus.
- Matthew 2:17 The citation of Jer 31:15 originally referred to Rachel, the wife of Jacob, weeping for her children taken into exile in 721 B.C. Matthew applies it to the mourning for the Holy Innocents.
- Matthew 2:19 Herod died in 4 B.C. We do not know for sure to which prophecies (note the plural “Prophets”) v. 23 is alluding. Some believe Matthew is here thinking of the Old Testament declarations that the Messiah would be despised (e.g., Ps 22:6; Isa 53:3), for “Nazorean” was a synonym for “despised” (see Jn 1:45f). Or he may be saying that according to the plan of God Jesus was to live his childhood and youth in Nazareth and begin his ministry there. Some think “Nazorean” fulfills the prophecy of Isaiah (11:1): Jesus is the “shoot” (nezer in Hebrew) of the race of Abraham and David.
- Matthew 2:20 For those who sought to kill the child are dead: another subtle reference to the Moses-Christ parallel. After fleeing from Egypt because the Pharaoh sought to kill him, Moses was told to return in similar words: “for all the men who wanted to kill you are dead” (Ex 4:19).
- Matthew 2:22 Archelaus: son of Herod who ruled Judea and Samaria for ten years (4 B.C. to A.D. 6) and was deposed because of his cruelty. After him Judea became a Roman province administered by “procurators” appointed by the Emperor. Galilee: the northern part of Palestine, whose principal cities were: Capernaum, Cana, Nazareth, and Tiberias. Its people were not very highly esteemed by the Jews of Jerusalem and Judea (see Jn 1:46; 7:52) probably because of the strong Hellenization of the region and the mixed (Jew-Gentile) population there. It was the primary region of Jesus’ public ministry and is viewed as a providential indicator of his Messianic mission to the Gentiles (see Isa 66:18f; Am 9:11f).
- Matthew 2:23 Nazareth: a town that stands on the last spurs of the Galilean hills, some 87 miles north of Jerusalem.
- Matthew 3:1 This account is concerned with the person and prophetic message of John (vv. 1-6), his baptism (v. 6), his criticism of the Pharisees and Sadducees (vv. 7-10), his teaching about Jesus (vv. 11-12), and his baptism of Jesus (vv. 15-17).
- Matthew 3:1 John the Baptist: the cousin and precursor of Jesus (see Lk 1:5-80). Desert of Judea: a twenty-mile barren region from the Jerusalem-Bethlehem plateau to the Jordan River and the Dead Sea.
- Matthew 3:2 Repent: a change of heart and conduct—a return to keeping the Mosaic Law. Kingdom of heaven: a phrase found only in Matthew (33 times); in Mark and Luke it is “kingdom of God.” The kingdom of heaven is the rule of God, both as present reality and as future hope. The kingdom is a central part of Jesus’ message.
- Matthew 3:3 All four Gospels quote Isa 40:3 and apply it to John the Baptist. Make his paths straight: a phrase that is equivalent to “Prepare the way for the Lord” in Lk 3:4. In ancient times, when the king was to travel to a distant land, the roads were improved. Similarly, the spiritual preparation for the coming of the Messiah was made by John in calling for repentance and the remission of sins and announcing the need for a Savior.
- Matthew 3:4 John’s simple food, clothing, and lifestyle were reminiscent of Elijah (see 2 Ki 17), and Jesus later declares that John was the Elijah who had already come (see Mt 17:10ff; see also Mal 3:23).
- Matthew 3:7 John heavily criticizes members of two religious sects of the Jews who come to receive his baptism. The Pharisees were a legalistic and separatist group who strictly kept the Law of Moses as well as the unwritten “tradition of the elders” (Mt 15:2). The Sadducees were more worldly and politically minded, closely connected with the high priests, and they accepted only the first five Books of the Old Testament as their Scriptures. They also rejected belief in the resurrection after death.
- Matthew 3:11 I am not worthy to carry his sandals: bearing sandals was one of the duties of a slave. The baptism of John prepares for the purifying action with the Holy Spirit and fire that Jesus will effect (see Isa 1:25; Zec 13:9; Mal 3:2) and that was seen very dramatically at Pentecost (Acts 1:5, 8; 2:1-16). Refusal of this Baptism instituted by Christ leads to final condemnation in imperishable fire (see Isa 34:8ff; Jer 7:20).
- Matthew 3:12 The separation of the good and the bad that will take place at Christ’s Second Coming is compared to the way farmers separated wheat from chaff. After trampling out the grain, they used a large fork to pitch the grain and the chaff into the air. The kernels of wheat fell to the ground while the light chaff was borne away by the wind, then gathered up and burned.
- Matthew 3:13 The theophanies of the Old Testament were meant to convey something of the ineffable transcendence of God (Ex 3); the theophany that here begins the New Testament reveals something of the inner life of God: God is three persons. The dove perhaps suggests the Creator Spirit (Gen 1:2), but may also symbolize the divine goodwill that was restored after the flood (Gen 8:8-12), or the very People of God (Hos 7:11; 11:11; Isa 60:8), the formation of which is the work of the Spirit.
- Matthew 3:15 All that righteousness demands: i.e., all observances, everything that is part of God’s plan. Jesus obeys the Father’s will in everything (Phil 2:8).
- Matthew 3:17 This heavenly pronouncement intermingles language from Ps 2:7 and Isa 42:1, prophetic terminology that was well known to those with Messianic expectations (see Mt 17:5; Mk 1:11; 9:7; Lk 3:22; 9:35).
- Matthew 4:1 This important passage is again filled with echoes and citations of the Old Testament. The intention is to show the experience and struggles of the Messiah, the new head of the People of God. Just as Moses remained forty days on Sinai, so the Messiah remains forty days in the wilderness (Ex 34:28), forty days being symbolic of a time of preparation for divinely planned activities. Jesus refuses to make use of his miraculous power simply to relieve human need (v. 3f), or to satisfy requests of unbelievers (v. 5ff), or to embrace a Messianic role that would be purely political. The basic theme is the obedience of Jesus to God as he is known through the Old Testament. He rebuffs all three temptations with Scriptural truth from Deuteronomy.
- Matthew 4:3 If you are the Son of God: in the sense of the Messianic King of Ps 2.
- Matthew 4:4 A citation of Deut 8:3, indicating that the miracles of the Exodus were signs of God’s religious care for Israel.
- Matthew 4:5 Summit of the temple: the southeast corner of the wall of the Jerusalem temple, projecting over a ravine.
- Matthew 4:6 The devil applies Ps 91:11-12 to the Messiah since it deals with God’s protection of the righteous. Jesus declares (through the words of Deut 6:16) that we should not demand miracles from God as evidence of his care for us.
- Matthew 4:10 The citation (Deut 6:13) used by Jesus calls for the basic attitude of worship that everyone should have toward God.
- Matthew 4:12 By action and word Jesus inaugurates the kingdom of heaven. The phrase means the kingdom of God, but, like the Jews of his time, Matthew avoids naming God and says, instead, “heaven.” This kingdom or reign is a power that will continue to make its way into the world from now on. Jesus begins his activity in Galilee, a northern province, which some, thinking of Isa 8:23 and 9:1, regarded as the Messiah’s land. It was a region in which different populations and religions lived side by side. The faithful followers of Yahweh, who were pretty much cut off from Jerusalem and its temple, gathered in the synagogues. Different populations, even in the pagan Decapolis (a confederation of ten independent Greek cities, beyond the Jordan), acknowledge the Messiah.
- Matthew 4:12 John had been arrested: after John’s arrest (v. 12), Jesus makes Capernaum the center of his activity (v. 13) and preaching (v. 17). The citation from Isa 9:1-2 identifies the ministry of Jesus as fulfilling the prophecy of the restoration of the northern kingdom defeated by the Assyrians in 721 B.C. See notes on Mk 1:14 and Lk 3:20.
- Matthew 4:13 Capernaum: on the shore of the Lake (in Hebrew: Sea) of Galilee (v. 18), also known as the Lake of Tiberias or Gennesaret, in territory that had belonged to the tribes of Zebulun and Naphtali.
