Matthew’s Gospel begins by stating that Jesus Christ is the ‘Son of David’ (1v1). The next two references emphasise that David is ‘the King’ (1v6), and this sets up the main theme for Matthew: introducing us to the heir of David’s throne – Jesus Christ.

Following that, chapter one has an interesting structure, giving three sets of 14 generations from Abraham to David; from David until the exile in Babylon; and from the exile unto Christ. This is not generationally accurate, for some generations are missing, but is theologically important. In Hebrew, letters have numerical value, and the total value of the name David (D-V-D) = 14. And just as the holiness of the triune God is repeated three times in divine emphasis: ‘Holy, Holy, Holy’ by the angelic beings of Isaiah 6, so Matthew is emphasising the divine plan being brought about through David’s line, bringing us all the way down to the divine revelation to ‘Joseph, thou son of David, fear not to take unto thee Mary thy wife: for that which is conceived in her is of the Holy Ghost. And she shall bring forth a son, and thou shalt call his name JESUS: for he will save his people from their sins.’ (1v 20,21)

Perhaps, we need to say a little about the legality of Jesus Christ being in the line of David, seeing that because of the virgin birth, Joseph was not the biological father of Jesus. Opponents often highlight this point as evidence that Jesus was never in the line of David, and therefore cannot be the Messianic son of David. Firstly, that this was never considered a problem among the first century Jews to whom Matthew was writing, shows the opponents are grasping at shadows. The reason it was never a problem in the first century. We cannot think of Matthew chapter 1 as a first century ancestry.com. The chapter is about Jesus’ legitimacy and legal right to the kingship. It is not about DNA.

In Jewish law and custom of the time, legal fatherhood equalled real lineage. If a man formally accepts a child as his own, that child is his heir. This included cases like adoption or levirate marriage (where a child could be legally counted as someone else’s son). So when Joseph, first of all marries Mary, and then more importantly, names the child ‘Jesus’, Joseph is recognising Jesus as his heir in the eyes of the law. That act is of naming is crucial. It assigns a legal recognition to the relationship. From a first century Jewish perspective, Matthew is arguing that Jesus is fully the ‘son of David’ through Joseph because Joseph legally makes him his son.

You may ask what my sources are for this claim. There is not one definitive source we can go to, but I would point you to Deuteronomy 25:5-6 and Genesis 48:5 as Old Testament examples of non-biological sons holding legal status as heirs to the inheritance of their adoptive father. Much later on, the Jewish Talmud would state that ‘one who raises a child is called its father’ (Sanhedrin 19b). Scholars of the first century agree. Both Raymond E Brown (Jerusalem in the Time of Jesus) and N.T. Wright (Jesus and the Victory of God) state that lineage and legal standing regarding inheritance was not dependent solely upon the genetic blood-line. Further, Joachim Jeremias (Jerusalem in the Time of Jesus) highlights the formal acknowledgment of paternity in the act of naming a child.

Moving on through the Gospel, we note how often Matthew tells us of occasions when the Lord Jesus Christ is called the ‘Son of David’:

• by the two blind men of Galilee (9v27)
• by the multitude, following the healing of a man possessed, blind and dumb (12v23)
• by the Canaanite woman whose daughter was ‘grievously vexed with a devil’ (15v22)
• by the two blind men of Jericho (20v30)
• by the multitude as Christ rides into Jerusalem (21v9)
• by the children in the temple (21v15)

We could say that in the Gospel of Matthew, the title ‘Son of David’ is not just stated—it is cried out in moments of need, power, and praise. Each setting reveals a different facet of who Jesus truly is.

1. Sight Restored — The Mercy of the Son of David

(Blind men: Matthew 9:27; 20:30–31)

When the blind cry out, “Have mercy on us, Son of David,” they see what others cannot. Though physically sightless, they perceive Jesus’ true identity. Their healing is more than compassion—it echoes prophetic hope (e.g., Isaiah’s vision of the blind seeing). The Son of David brings light into darkness. Sometimes true vision begins with humility. When we recognize our blindness and cry out for mercy, the Son of David opens our eyes—not only to the world, but to himself.

2. Sovereignty Displayed — The Authority of the Son of David

(Demonic encounters: Matthew 12:22–23; 15:22)

When demons oppress and chaos reigns, the cry arises again: “Could this be the Son of David?” Here, Jesus shows kingly authority—not over a throne, but over the unseen powers of darkness. His rule is not symbolic; it is decisive and liberating. The Son of David is not distant from our struggles. He reigns where we feel most powerless. No bondage—spiritual or otherwise—lies beyond his authority.

3. Splendour Revealed — The Majesty of the Son of David

(Triumphal entry & temple: Matthew 21:9, 15)

As Jesus enters Jerusalem, the crowds shout, “Hosanna to the Son of David!” Children echo the same in the temple courts. This is royal language—joyful, expectant, and bold. Yet his majesty comes not with force, but with humility, riding on a donkey, fulfilling prophecy. The Son of David deserves our praise—not only in moments of celebration, but in daily surrender. His kingship is gentle, but it is no less glorious.

Matthew shows us a Messiah, a King, the Son of David, who restores the broken; rules over darkness; and reigns in humble glory. To call Jesus ‘Son of David’ is not just to name his lineage—it is to trust his mercy, submit to his authority, and join in his praise.