Matthew
The Tax Collector Who Became an Apostle
Matthew, also called Levi, was a tax collector in Capernaum before Jesus called him. Tax collectors were despised as sinners and collaborators with the Romans. Jesus called him from his tax booth, and Matthew left everything to follow Him. He is traditionally regarded as the author of the Gospel of Matthew.
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The Call at the Tax Booth
Jesus saw Matthew sitting at the tax booth and said, 'Follow me!' Matthew got up and followed Him.
The Meal with Tax Collectors
Matthew hosted a great feast for Jesus with many tax collectors and sinners. The Pharisees criticized this.
Jesus Defends Sinners
When the Pharisees criticized Jesus for eating with tax collectors, He answered, 'I have not come to call the righteous, but sinners.'
One of the Twelve
Matthew was chosen as one of Jesus' twelve apostles; the list of the twelve names him as 'Matthew the tax collector.'
The Gospel's Author
Tradition attributes the first gospel to Matthew, written especially for Jewish readers with many OT quotations.
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The Greek opens abruptly with just two words, «Βίβλος γενέσεως» — literally "book of origin" or "scroll of beginning" — with no verb at all. Because English cannot easily begin a sentence that way and still read smoothly aloud, "This is the record of the genealogy" supplies the missing verb and makes the line function as a clear heading. Other defensible renderings include "The book of the genealogy," "A record of the origin," or, taking the phrase as a title for the whole Gospel, "The account of the beginnings of Jesus Christ." The word "Christ" is kept as a name-like title here rather than translated "Messiah" or "Anointed One," since the two words together already function almost as a proper name in this Gospel's opening line. The repeated "the son of" preserves the stepped, chant-like rhythm of the Greek, which piles the phrases up without connectives.
«Γενέσεως» is the genitive of «γένεσις», from the root meaning "to come into being." It can denote birth, origin, lineage, or history, and its range is deliberately wide. The same word titles the first book of the Greek Old Testament, and the phrase "book of the genesis" appears there at the seams of the creation and genealogy accounts, so the opening words sound like a quotation. Note also that the Greek strings the descent together without "and" or any linking verb — a compressed, formulaic style typical of Semitic genealogical registers rendered into Greek.
The order of names is striking: David is placed before Abraham, reversing chronology. This puts the royal claim first — Jesus as heir to the throne — and then anchors it in the covenant promise that through Abraham's offspring all nations would be blessed. Together the two names frame the Gospel's double concern: a king for Israel and a blessing for the whole world. The echo of the opening of Genesis also suggests that what follows is not merely one man's family record but a new beginning for creation itself.
Genealogies carried real weight in first-century Jewish life. They established priestly eligibility, tribal land claims, and — crucially for messianic hope — descent from David. Public and family registers were kept, and claims of Davidic ancestry were known and discussed in this period. A list of this kind at the head of a document told an ancient reader immediately what sort of claim was being made about its subject.
The wording of this verse is remarkably stable across the manuscript tradition; the witnesses agree on all seven words. Some later copies show the expected scribal confusion between «γενέσεως» (origin, genealogy) and the similar-sounding word for "birth," a variation that appears more substantially a few verses later in this same chapter.
This opening and the genealogy that follows have long been read at services near the celebration of the Nativity, often chanted rather than merely spoken, so that the cadence of the names becomes part of the proclamation.