Matthew 1 (The Genealogy of Jesus Christ)

Summary of Chapter 1: Participating in the Healing Ministry of Jesus

Overview

In Participating in the Healing Ministry of Jesus, Stephen A. Seamands emphasizes that healing was an essential part of Jesus' earthly ministry, alongside teaching and preaching. Seamands underscores that healing did not end with Jesus' ascension into heaven but continues through His body, the church. His work focuses on the biblical and theological foundations needed to support and inform modern Christian healing ministries, highlighting the importance of understanding why healing ministry exists to shape the how.

Key Themes and Concepts

Healing Ministry is Christ's Ministry Seamands stresses that Christian healing ministry is not primarily the ministry of individuals but a continuation of Jesus' healing ministry. As Luke describes in Acts 1:1, Jesus' work on earth did not conclude with His ascension; instead, it only began. Therefore, Christians are called to participate in Jesus' ongoing ministry of healing, understanding that Christ is the chief actor and healer (Acts 1:1). Christians do not perform healing independently; they join Jesus in His ministry.
Why Over How Seamands argues that before engaging in healing ministry, it is critical to start with the why rather than the how. Without a strong theological and biblical understanding of why healing ministry exists, practitioners risk falling into distortion or failure. The author points out that much confusion in healing ministry stems from neglecting the foundational reasons behind the practice.
Healing Ministry as Participation, Not Performance Healing ministry is about joining Jesus as He continues His ministry through believers. Seamands draws inspiration from Mother Teresa's reflection, where she described herself as a "little pencil in God's hands." The healer is Jesus, not us; the role of believers is to make themselves available to Christ, who acts through them (Colossians 1:27). Understanding this perspective alleviates the burden of ministry from the individual, increasing confidence and reliance on Christ rather than self.
A Threefold Pattern of Healing Ministry Seamands lays out a pattern for healing ministry based on Philippians 2:5–11, using three major movements in Christ's ministry: incarnation, crucifixion, and resurrection. This pattern reflects the unfolding process of healing prayer ministry.
- Incarnation (Affirmation): Jesus, by becoming human, affirmed humanity despite its sinfulness. In healing ministry, practitioners must come alongside those they minister to with empathy, love, and acceptance (John 1:14).
- Crucifixion (Confrontation): Through the cross, Jesus confronted the reality of sin and suffering. Healing ministry similarly involves helping people confront the painful realities in their lives, such as trauma and sin (Isaiah 53:3–5).
- Resurrection (Re-Creation): Christ’s resurrection reveals God’s power to heal and create new life. Healing ministry, through the presence of the risen Christ, leads to profound breakthroughs and new beginnings (Philippians 2:9–11).
Abiding in Christ Seamands emphasizes that the foundation of Christian healing ministry is not ministry itself but abiding in Christ (John 15:1–8). Ministry flows out of a relationship with Jesus. When believers make abiding in Christ their primary calling, Jesus abides in them, and His healing ministry naturally flows through them.

Biblical References and Citations

Matthew 9:35 - Jesus went through towns teaching, preaching, and healing.
Matthew 10:1, 8 - Jesus commands His disciples to heal the sick and raise the dead.
Acts 1:1 - Luke references Jesus' ministry as something that has only just begun.
Philippians 2:5–11 - Paul outlines the three movements in Christ’s ministry: incarnation, crucifixion, and resurrection.
Mark 16:7 - The angel tells the disciples that Jesus has gone ahead of them to Galilee.
Colossians 1:27 - Paul speaks of Christ living in believers as the hope of glory.
John 15:1–8 - Jesus describes the importance of abiding in Him to bear fruit.

References

Seamands, Stephen A. Participating in the Healing Ministry of Jesus. Stephen A. Seamands, 1949.
Simon Sinek. Start with Why. Sinek advocates that leaders and ministers must first understand their why before learning the how.
John Stott. Stott's insights highlight how Jesus’ ministry differs from other religious leaders, such as Muhammad or Buddha.
Leanne Payne. Payne’s book The Healing Presence emphasizes the importance of Christ’s presence in the healing process.

Conclusion

Stephen Seamands’ presents a theologically grounded, biblically rooted exploration of healing ministry, underscoring that healing is an integral part of Jesus’ ongoing ministry. Christian healing is about participating in Christ’s work through the power of the Holy Spirit, grounded in an understanding of incarnation, crucifixion, and resurrection. Seamands emphasizes that abiding in Christ is central to effective healing ministry, and through partnership with Jesus, believers can bring His healing presence into the lives of others. Ultimately, healing ministry is not a burden on the individual but a divine privilege of joining in Jesus' continuing work to restore and make all things new.

Introduction Gospel of Matthew

Concerning Matthew personally we know very little. He was a son of Alphæus, a brother of James the Little, possibly a brother of Thomas Didymus. The only facts which the gospels record about him are his call and his farewell feast. He had been a publican or tax-collector under the Roman government; an office despised by the Jews because of the extortions which commonly attended it, and because it was a galling token of subjection to a foreign power. When called by Christ, Matthew forsook at once his office and his old name of Levi. Tradition records of him that he lived the life of an ascetic, on herbs and water. There is a legend that after the dispersion of the apostles he travelled into Egypt and Ethiopia preaching the Gospel; that he was entertained in the capital of Ethiopia in the house of the eunuch whom Philip baptized, and that he overcame two magicians who had afflicted the people with diseases. It is further related that he raised the son of the king of Egypt from the dead, healed his daughter Iphigenia of leprosy, and placed her at the head of a community of virgins dedicated to the service of God; and that a heathen king, attempting to tear her from her asylum, was smitten with leprosy, and his palace destroyed by fire.

According to the Greek legend he died in peace; but according to the tradition of the Western Church he suffered martyrdom.

Mrs. Jameson (“Sacred and Legendary Art”) says: “Few churches are dedicated to St. Matthew. I am not aware that he is the patron saint of any country, trade, or profession, unless it be that of tax-gatherer or exciseman; and this is perhaps the reason that, except where he figures as one of the series of evangelists or apostles, he is so seldom represented alone, or in devotional pictures. When he is portrayed as an evangelist, he holds a book or a pen; and the angel, his proper attribute and attendant, stands by, pointing up to heaven or dictating, or he holds the inkhorn, or he supports the book.In his character of apostle, St. Matthew frequently holds a purse or money-bag, as significant of his former vocation.”

Matthew wrote, probably in Palestine, and evidently for Jewish Christians. There are two views as to the language in which his gospel was originally composed: one that he wrote it in Hebrew or Syro-Chaldaic, the dialect spoken in Palestine by the Jewish Christians; the other that he wrote it in Greek. The former theory is supported by the unanimous testimony of the early church; and the fathers who assert this, also declare that his work was translated into Greek. In that case the translation was most probably made by Matthew himself, or under his supervision. The drift of modern scholarship, however, is toward the theory of a Greek original. Great uncertainty prevails as to the time of composition. According to the testimony of the earliest Christian fathers, Matthew’s gospel is the first in order, though the internal evidence favors the priority of Mark. Evidently it was written before the destruction of Jerusalem (a.d. 70). “Had that event preceded the writing of the synoptic gospels and the epistles of St. Paul, nothing is more certain than that it must have been directly mentioned, and that it must have exercised an immense influence on the thoughts and feelings of the apostles and evangelists. No writer dealing with the topics and arguments and prophecies with which they are constantly occupied, could possibly have failed to appeal to the tremendous sanction which had been given to all their views by God himself, who thus manifested his providence in human history, and showed all things by the quiet light of inevitable circumstances” (Farrar, “Messages of the Books”).

Matthew’s object was to exhibit the Gospel as the fulfilment of the law and the prophecies; to connect the past with the present; to show that Jesus was the Messiah of the Jews, and that in the Old Testament the New was prefigured, while in the New Testament the Old was revealed. Hence his gospel has a more decidedly Jewish flavor than any other of the synoptics. The sense of Jewish nationality appears in the record of Christ’s words about the “lost sheep of the house of Israel” (Matthew 15:24); in the command not to go into the way of the Gentiles nor into the villages of the Samaritans (Matthew 10:5); in the prophecy that the apostles shall sit as judges in “the regeneration” (Matthew 19:28). Also in the tracing of the genealogy of our Lord no further back than to Abraham; in the emphasis laid on the works of the law (Matthew 5:19; 12:33, 37); and in the prophecy which makes the end of Israel contemporaneous with the “consummation of the age” (Matthew 24:3, 22; 10:23).

On the other hand, a more comprehensive character appears in the adoration of the infant Jesus by the Gentile magi; in the prophecy of the preaching of the Gospel of the kingdom to all the world (Matthew 24:14), and the apostolic commission to go to all nations (Matthew 28:19); in the commendation of the faith of a Gentile above that of Israel (Matthew 8:10–12; compare the story of the Syrophœnician woman, Matthew 15:28); in the use of the word “Jews,” as if he were outside the circle of Jewish nationality; in the parables of the laborers in the vineyard (Matthew 20:1–16), and of the marriage of the king’s son (Matthew 22:1–14); in the threat of taking away the kingdom from Israel (Matthew 21:43), and in the value attached to the moral and religious element of the law (Matthew 22:40; 23:23). The genealogy of Jesus contains the Gentile names of Rahab the Canaanite, and Ruth the Moabitess. To Matthew Jesus is alike the Messiah of the Jew and the Saviour of the world.

It being his task to show how the law and the prophets were fulfilled in Christ, his allusions are frequent to the Old Testament scriptures. He has upward of sixty references to the Old Testament. His citations are of two classes: those which he quotes himself as fulfilled in the events of Christ’s life, such as Matthew 1:23; Matthew 2:15, 18; Matthew 4:15, 16; and those which are a part of the discourse of his different characters, such as Matthew 3:3; Matthew 4:4, 6, 7, 10; Matthew 15:4, 8, 9. He exhibits the law of Christ, not only as the fulfilment of the Mosaic law, but in contrast with it, as is illustrated in the Sermon on the Mount. Yet, while representing the new law as gentler than the old, he represents it, at the same time, as more stringent (see Matthew 5:28, 32, 34, 39, 44). His gospel is of a sterner type than Luke’s, which has been rightly styled “the Gospel of universality and tolerance.” The retributive element is more prominent in it. Sin appeals to him primarily as the violation of law; and therefore his word for iniquity is ἀνομία, lawlessness, which occurs nowhere else in the Gospels. He alone records the saying, “Many are called, but few are chosen” (Matthew 22:14), and, as Professor Abbot has acutely remarked, the distinction between the called (κλητοί) and the chosen (ἐκλεκτοί) is the more remarkable, because Paul uses the two words almost indifferently, and Luke, although he too has the parable of the unworthy guests, has not ventured to use κλητοί in Matthew’s disparaging signification (Art. “Gospels,” in Encyclop. Britannica). To him, also, is peculiar the record of the saying that “Whosoever shall break one of the least commandments, and teach men so, shall be called least in the kingdom of heaven” (Matthew 5:19). To continue the quotation from Professor Abbot, “Matthew, more than the rest of the evangelists, seems to move in evil days, and amid a race of backsliders, among dogs and swine, who are unworthy of the pearls of truth; among the tares sown by the enemy; among fishermen who have to cast back again many of the fish caught in the net of the Gospel. The broad way is ever in his mind, and the multitude of those that go thereby, and the guest without the wedding garment, and the foolish virgins, and the goats as well as the sheep, and those who even cast out devils in the name of the Lord, and yet are rejected by him because they work ‘lawlessness.’ Where Luke speaks exultantly of joy in heaven over one repentant sinner, Matthew, in more negative and sober phrases, declares that it is not the will of the Father that one of the little ones should perish; and as a reason for not being distracted about the future, it is alleged that ‘sufficient for the day is the evil thereof.’ The condition of the Jews, their increasing hostility to the Christians, and the wavering or retrogression of many Jewish converts when the hostility became intensified shortly before and during the siege of Jerusalem—this may well explain one side of Matthew’s gospel; and the other side (the condemnation of ‘lawlessness’) might find an explanation in a reference to Hellenizing Jews, who (like some of the Corinthians) considered that the new law set them free from all restraint, and who, in casting aside every vestige of nationality, wished to cast aside morality as well. Viewed in the light of the approaching fall of Jerusalem, and the retrogression of great masses of the nation, the introduction into the Lord’s Prayer of the words ‘Deliver us from the evil,’ and the prediction that ‘by reason of the multiplying of lawlessness the love of many shall wax cold,’ will seem not only appropriate, but typical of the character of the whole of the First Gospel.”

As related to the other synoptical gospels, Matthew’s contains fourteen entire sections which are peculiar to him alone. These include ten parables: The Tares; the Hid Treasure; the Pearl; the Draw-net; the Unmerciful Servant; the Laborers in the Vineyard; the Two Sons; the Marriage of the King’s Son; the Ten Virgins, and the Talents. Two miracles: The Cure of Two Blind Men, and the Coin in the Fish’s Mouth. Four events of the infancy: The Visit of the Magi; the Massacre of the Infants; the Flight into Egypt, and the Return to Nazareth. Seven incidents connected with the Passion and the Resurrection: the Bargain and Suicide of Judas; the Dream of Pilate’s Wife; the Resurrection of the Departed Saints; the Watch at the Sepulchre; the Story of the Sanhedrim, and the Earthquake on the Resurrection Morning. Ten great passages of our Lord’s discourses: Parts of Sermon on the Mount (5–7); the Revelation to Babes; the Invitations to the Weary (Matthew 11:25–30); Idle Words (Matthew 12:36, 37); the Prophecy to Peter (Matthew 16:17–19); Humility and Forgiveness (Matthew 18:15–35); Rejection of the Jews (Matthew 21:43); the Great Denunciation (Matthew 23); the Discourse about Last Things (Matthew 25:31–46); the Great Commission and Promise (Matthew 28:18–20).

Hence Matthew’s is pre-eminently the didactic Gospel, one-quarter of the whole being occupied with the actual words and discourses of the Lord.

Matthew is less characteristic in style than in arrangement and matter. The orderly, business-like traits which had been fostered by his employment as a publican, appear in his methodical arrangement and grouping of his subject. His narrative is more sober and less graphic than either Mark’s or Luke’s. The picture of our Lord’s life, character, and work, as Teacher, Saviour, and Messianic King, is painted simply, broadly, and boldly, but without minute detail, such as abounds in Mark. His diction and construction are the most Hebraistic of the synoptists, though less so than those of John’s gospel. The following Hebrew peculiarities are to be noted: 1. The phrase, Kingdom of Heaven (βασιλεία τὦν οὐρανῶν), which occurs thirty-two times, and is not found in the other evangelists, who use Kingdom of God. 2. Father in Heaven, or Heavenly Father (ὁ πατὴρ ὁ ἐν οὐρανοῖς: ὁ πατὴρ ὁ οὐράνιος). This occurs fifteen times in Matthew, only twice in Mark, and not at all in Luke, 11:2 being a false reading. 3. Son of David, seven times in Matthew, three in Mark, three in Luke. 4. The Holy City (Jerusalem), in Matthew only. 5. The end of the world, or consummation of the age (ἡ συντέλεια τοῦ αἰῶνος), in Matthew only. 6. In order that it might be fulfilled which was spoken (ἵνα or ὅπως πληρωθῇ τὸ ῥηθέν), eight times in Matthew, and not elsewhere in this form. This is Matthew’s characteristic formula. 7. That which was spoken (τὸ ῥηθέν), twelve times; It was spoken (ἐῤῥήθη), six times. Not elsewhere used of scripture, for Mark 13:14 is a false reading. Matthew always uses that which was spoken (τὸ ῥηθέν) when quoting scripture himself. In other quotations he has It is written (γέγραπται), like the other evangelists. He never uses the singular γραφή (properly a passage of scripture). 8. And behold (καὶ ἰδού), in narrative, twenty-three times; in Luke, sixteen. 9. Heathen (ἐθνικός), in Matthew only. 10. To swear in (ὀμνύειν ἐν, i.e., by), thirteen times, in Matthew and Apoc. 10:6.

A number of words condemned by the grammarians as unclassical or as slang are employed by Mark, and a few of these may be found in Matthew, such as μονόφθαλμος, having one eye; κολλυβισταί, money-changers; κοράσιον, maid; ῥαφίς, a needle. He also uses some Latinisms, three at least in common with Mark: praitwvrion, prœtorium; κῆνσος, tribute; φραγελλόω, to scourge; also κουστωδία, guard, peculiar to him alone.

He frequently uses the words to come or go (προσέρχομαι, πορέυω) after the oriental manner, to expand his narrative; as, when the tempter came he said (Matthew 4:3); a centurion came beseeching (Matthew 8:5); a scribe came and said (Matthew 8:19); the disciples of John came, saying (9:14). The former of these verbs (προσέρχομαι) occurs fifty-one times, while in Mark it is found but six times, and in Luke, ten. The word ὄναρ, a dream, is used by him alone in the New Testament, and always in the phrase κατʼ ὄναρ in a dream. It occurs six times. Τάφος, a tomb, is also peculiar to him, the other evangelists using μνῆμα or μνημε͂ιον, the latter being used also by Matthew. ὁ λεγόμενος, who is called, is a favorite expression in announcing names or surnames (Matthew 1:16; 10:2; 26:3, 14). He adds of the people to scribes or elders (2:4; 21:23; 26:3, 47; 27:1). He writes, into the name (εἰς τὸ ὄνομα), where the other evangelists have ἐν, in, or ἐπί, upon (10:41, 42; 18:20; 28:19). His favorite particle of transition is τότε, then, which occurs ninety times, to six in Mark and fourteen in Luke (2:7; 3:5; 8:26; 11:20, etc.). There are about a hundred and twenty words which are used by him alone in the New Testament. Two instances occur of a play upon words: ἀφανΐζουσι φανῶσι, they make their real faces disappear, in order that they may appear (6:16); κακοὺς κακῶς, he will evilly destroy those evil husbandmen” (Matthew 21:41).

The writer is utterly merged in his narrative. The very lack of individuality in his style corresponds with the fact that, with the single exception of the incident of his call and feast, he does not appear in his gospel, even as asking a question. It has been suggested that traces of his old employment appear in the use of the word tribute-money, instead of penny, and in the record of the miracle of the coin in the fish’s mouth; but the name “Matthew the publican” serves rather to emphasize his obscurity. The Jew who received the Messiah he portrayed could never lose his disgust for the office and class which he represented. A gospel written by a publican would seem least of all adapted to reach the very people to whom it was addressed. Whether or not the perception of this fact may have combined to produce this reticence, with the humility engendered by his contemplation of his Lord, certain it is that the evangelist himself is completely hidden behind the bold, broad masses in which are depicted the Messiah of Jewish hope, the Saviour of mankind, the consmmate flower of the ancient law, and the perfect life and unrivalled teaching of the Son of David.

Marvin Richardson Vincent, Word Studies in the New Testament, vol. 1 (New York: Charles Scribner’s Sons, 1887), 1–8.

What's happening?

In vv. Matthew 1-17, the reader sees the genealogy of Jesus Christ, starting from Abraham to Joseph, Jesus' father. I don't know if this is an exhaustive genealogy or if this is more of a symbolic sketch. It appears to be necessary to Matthew that three sets of 14 generations led to the birth of Christ.

In vv. Matthew 18-25, we are told the story of Joseph and Mary and how they learned that they would be the parents of Jesus. Joseph wanted to divorce Mary (because she was pregnant) secretly, but an angel of the Lord came to him in a dream and told him to marry her. Matthew says this is to fulfill the Messianic prophecy in Isaiah 7:14.

Discussion Questions for Chapter 1

What does Seamands mean when he says that healing ministry is not primarily our ministry but Christ’s? How does this perspective change the way we approach healing ministry?
In what ways does understanding the continuation of Jesus's healing ministry through the Church affect our view of the Church's role in the world today? How can we practically live out this understanding in our local church communities?
Seamands emphasizes the importance of prayer in healing ministry, focusing on joining Jesus in His work. How does this approach to prayer differ from simply asking Jesus for help, and what impact might it have on our effectiveness in ministry?
The threefold pattern of Jesus's ministry—incarnation, crucifixion, and resurrection—is highlighted as a model for healing ministry. How can we apply each aspect of this pattern in our own practice of healing ministry? Can you share any personal experiences where you have seen this pattern at work?
Seamands discusses the importance of abiding in Christ (John 15:1-8) as the foundation for fruitful ministry. What are some practical ways we can prioritize abiding in Christ in our daily lives, and how might this influence our participation in healing ministry?

Who's Involved?

Abraham, Isaac, Jacob, and the patriarchs, including King David and Solomon, all went to Jesus. In Matthew 18-25, Joseph, Mary, and an angel of the Lord are also in view.

I should also mention the reader/hearer of the Gospel of Matthew. Notably, in the first century, these would have been folks in the early church who were hearing this letter read out loud to them. They were completed Jews, i.e. Jews who recognized their Messiah was Jesus of Nazareth, the Son of God. These specific folks would immediately recognize the Jewish way Matthew writes.

What's tremendously interesting about Matthew's genealogy is that it includes outcast women. This is not typical in Jewish writings. Genealogies should only include men. But Matthew includes, not just women, but these specific women who have checkered pasts: Tamar, Rahab, Ruth, etc.

What’s the Lesson for the Original Audience?

I can’t help but notice Matthew’s inclusion of women in the genealogy of Jesus. This was uncharacteristic of ancient Jewish genealogies (which were patriarchal in focus). Even Luke’s genealogy shows us that the fathers are typically listed in genealogies.

Then we read of how Joseph discovered that Mary was pregnant and considered divorcing her secretly. This is the only place in all 4 Gospels where it mentions Joseph’s decision to divorce Mary. Why? Because Mary is considered to be an outcast. God is using her to bring forth the Savior of the whole world, but in so doing, she would now be considered an outcast because of her ‘fatherless” pregnancy.

Joseph learned that God is doing a work through this outcast — Mary, his new wife — and so he stays with her and takes care of her and the Child.

Matthew records the names of those who would typically be overlooked in the genealogy of Jesus for the same reason that he records the story of Joseph considering divorce but ultimately taking care of Mary. It’s because the lesson is: God is with the outcast.

Psalm 146:9 says that “Yahweh keeps the sojourners (strangers); He helps up the orphan and the widow.” The Lord is so tremendously concerned for the care of the alien, orphan, and widow that He commands Israel to take care of them as well (all over the Old Testament).

This is ultimately a reminder of God’s heart. The original reader/hearer must know God is tremendously concerned for the outcasts. And He used one in particular — Mary — to bring salvation to the whole world.

Reflective Journaling on Healing Ministry

Spend 15-20 minutes journaling about the following questions:

What does it mean to you that healing ministry is Christ’s and not yours?
How have you seen Jesus’s healing ministry at work in your life or the lives of others?
In what ways can you better abide in Christ to participate in His ministry?

Optional: Share your reflections with a small group or mentor for further discussion.

What’s the Lesson for Me Today?

We need to be tremendously concerned with those who are outcast in society today. Think about this questions:

Who are the outcasts around me (and around the world)?
Are I truly concerned for them?

Think the alien, orphan, and widow around us are the homeless, the broken families, and those who are lost without their spiritual Father.

Am I truly concerned for these folks? Usually our days are filled with lot things to do. I believe we are falling short in living out what it means to be concerned with the outcasts in our daily lifes.

Personal Healing Reflection

Content:

Instructions:

Recall Experiences: Spend some time recalling personal experiences where you have witnessed or been part of healing—whether physical, emotional, or spiritual. This can include moments from your own life or those of family and friends.
Identify Principles: Reflect on how the principles from Chapter 1 were present in these experiences. Consider questions like:
- How did you see Christ’s ministry at work in these situations?
- How did prayer play a role in the healing process?
- Were there moments that reflected the threefold pattern of Jesus’s ministry (incarnation, crucifixion, resurrection)?
Personal Impact: Write about the impact these healing experiences have had on your faith and understanding of Jesus’s healing ministry.
Share Your Story: If you feel comfortable, share one of your personal healing stories with a small group or mentor. Discuss how recognizing these principles can shape your future approach to healing ministry.
Optional: Reflect on any new insights or commitments you feel led to make as a result of this activity.

This activity focuses on personal reflection and application, helping to internalize the principles of healing ministry through real-life experiences.