1. The Fear About the Settling (Matthew 2:22, 23)
Joseph did not hear good news when he got back to Palestine. The joy of leaving Egypt was dampened by the alarming news which he heard when he reached the land of Palestine.
The sureness of the fear. “When he heard” (Matthew 2:22). Though Joseph had obeyed the command of God to move from Egypt, yet he ran into a severe trial when he got to Israel. The path of obedience is not exempt trials. In fact, you can count on them; for “many are the afflictions of the righteous” (Psalm 34:19) and “all that will live godly in Christ Jesus shall suffer persecution” (II Timothy 3:12).
The situation for the fear. “Archelaus did reign in Judea in the room of his father Herod” (Matthew 2:22). Archelaus was also evil like his father, so Joseph’s fear was justified, and the angel did not rebuke him for the fear.
The seeking in the fear. “Being warned of God” (Matthew 2:22). The word translated “being warned of God” here is the same word which is translated, “being warned of God” in Matthew 2:12. As we noted in our comments on that text, the meaning of the word is “to give a response to one who asks or consults; hence, in the passive … to receive an answer” (Vincent). Here, as in the case of the magi, it implies that Joseph wisely sought counsel of God concerning the peril.
The solace for the fear. “Being warned of God in a dream, he turned aside into the parts of Galilee; and he came and dwelt in a city called Nazareth” (Matthew 2:22, 23). God answered Joseph and warned Joseph not to go into Judea (back to Bethlehem) because of Archelaus. The will of God is often learned a step at a time. Seeking to know the will of God (as Joseph did) and obeying what you already know is the will of God (as Joseph did) are both vital to learning more about the will of God.
2. The Fulfillment in the Settling (Matthew 2:22, 23)
This is the third time in this chapter that a fulfillment of Scripture occurs. The three events following the visit of the magi all end with a reference to a fulfillment of Scripture.
The city in the fulfillment. “Nazareth” (Matthew 2:23). This was the home city of both Joseph and Mary. They came to Bethlehem because they were of the lineage of David and had to register according to the command of the ruler of Rome (Luke 2:1–5). Now Joseph and Mary end up back in Nazareth where Joseph can once again engage in his carpentry business to provide for the household that is caring for Jesus Christ.
The cause of the fulfillment. “Archelaus” (Matthew 2:22). Once again God uses the wrath of man to praise Him (Psalm 76:10). He used the cruelty of Archelaus (which created the fear in Joseph) to send Christ and Joseph and Mary to Nazareth where Christ will live until He is thirty. Many times evil thinks it has God cornered and defeated, but it will never happen. God simply uses the evil plans of man to bring about the will of God.
The character of the fulfillment. “He shall be called a Nazarene” (Matthew 2:23). There is no Old Testament Scripture which literally predicts this. But the fulfillment is not in the literal calling of Christ a “Nazarene,” but in the fact that living in Nazareth resulted in Christ being despised. Those who lived in Nazareth were despised as is attested by Nathaniel’s comment, “Can any good thing come out of Nazareth?” (John 1:46). Part of the despising of Christ is seen in the fact that Christ bore the stigma all His life of being called “Jesus of Nazareth” (John 1:45). Isaiah spoke of Christ being despised when he spoke prophetically about Christ and said, “He was despised” (Isaiah 53:3). No one has ever been more despised than Jesus Christ. This is the fulfillment spoken of in our text. Associating Christ with Nazareth associates Him with being despised.
Showing posts with label Matthew. Show all posts
Showing posts with label Matthew. Show all posts
Sunday, January 09, 2011
Wednesday, January 05, 2011
The Arrival of Christ - Matthew 1:18-25 (Part 2)
The Partner for the Arrival (Matthew 1:24)
Joseph married Mary as planned which meant that when Christ was born there was a husband and wife involved and thus both a father and mother. Christ was not born in shame to a single woman.
Joseph married the woman God told him to marry. “Joseph being raised from sleep did as the angel of the Lord had bidden him, and took unto him his wife [Mary]” (Matthew 1:24). Joseph had questions about Mary and was not going to marry her; but God through the angel told Joseph, “Fear not to take unto thee Mary thy wife” (Matthew 1:20). So Joseph did as God told him to do and married Mary. We would have better marriages if people married according to Divine instructions. Many marriages would not be made if men and women sought the will of God about marriage. And many would be more happily married, if they sought God’s will in marriage.
Joseph married a woman in whom Christ dwelt conspicuously. Christ dwelt within Mary literally when they were married. In fact, she was conspicuously pregnant with Christ when she married Joseph. This certainly gives a good guideline for marriage. Marry someone in whom Christ dwells conspicuously if you want a good marriage. If the Christian profession of your prospective mate is not obvious, do not marry them.
The Protection for the Arrival (Matthew 1:25)
“Knew her not till she had brought forth her firstborn son” (Matthew 1:25). “Knew” is a euphemism for sexual relations. Joseph abstained from sexual relations with Mary until after Christ was born. His abstinence helped the work of Christ to prosper in the fact that it helped to confirm the doctrine of the virgin birth. It protected the person of Christ from doubt about this important matter of the virgin birth and from shame. Some did indeed imply that He was born of fornication (John 8:41). But had Joseph not abstained from sexual relations, the shame and disgrace and doubt about Jesus’ birth would have been much worse. Joseph abstaining from legitimate pleasure to advance the cause of Christ is most commendable. Today we have a hard time getting folk to abstain from wicked pursuits to aid the cause of Christ, but Joseph abstained from a legitimate pursuit. It is a great example of sacrifice for the cause of Christ. What have you sacrificed lately for the advancement of the cause of Christ?
The Proclamation in the Arrival (Matthew 1:21, 25)
Joseph gave an excellent proclamation about the the purpose of the Christ-child being born.
The compliance for the proclamation. “He called his name JESUS” (Matthew 1:25). Joseph had been instructed by “the angel of the Lord” (Matthew 1:20) about the name for Mary’s baby. “Thou shalt call his name JESUS” (Matthew 1:21). Thus Joseph obeyed God; he complied with God’s command in giving the new babe the name, “JESUS.” Had he not obeyed, he would have had no proclamation about the purpose of Christ coming to earth. If you would proclaim Divine truth, you must obey the Divine precepts.
The comfort of the proclamation. “Thou shalt call his name JESUS; for he shall save his people from their sins” (Matthew 1:21). The meaning of the name “JESUS” carries an important evangelical message. The name “Jesus” means Savior. Thus the naming of Mary’s baby proclaimed the message that the new babe was to be the Savior of people from sin. This is the great evangelical message which God’s people are to proclaim around the world. No message has brought so much comfort to mankind as this message.
The condemnation in the proclamation. “He shall save his people from their sins” (Matthew 1:21). This name of “JESUS” condemns people, for it says they are sinful and need saving. This message is not palatable to many folk, but it is the main reason Christ came to earth the first time. “All have sinned” (Romans 3:23), but many do not think they have sinned and resent being called a sinner and in need of a Savior. But all men need Jesus.
Joseph married Mary as planned which meant that when Christ was born there was a husband and wife involved and thus both a father and mother. Christ was not born in shame to a single woman.
Joseph married the woman God told him to marry. “Joseph being raised from sleep did as the angel of the Lord had bidden him, and took unto him his wife [Mary]” (Matthew 1:24). Joseph had questions about Mary and was not going to marry her; but God through the angel told Joseph, “Fear not to take unto thee Mary thy wife” (Matthew 1:20). So Joseph did as God told him to do and married Mary. We would have better marriages if people married according to Divine instructions. Many marriages would not be made if men and women sought the will of God about marriage. And many would be more happily married, if they sought God’s will in marriage.
Joseph married a woman in whom Christ dwelt conspicuously. Christ dwelt within Mary literally when they were married. In fact, she was conspicuously pregnant with Christ when she married Joseph. This certainly gives a good guideline for marriage. Marry someone in whom Christ dwells conspicuously if you want a good marriage. If the Christian profession of your prospective mate is not obvious, do not marry them.
The Protection for the Arrival (Matthew 1:25)
“Knew her not till she had brought forth her firstborn son” (Matthew 1:25). “Knew” is a euphemism for sexual relations. Joseph abstained from sexual relations with Mary until after Christ was born. His abstinence helped the work of Christ to prosper in the fact that it helped to confirm the doctrine of the virgin birth. It protected the person of Christ from doubt about this important matter of the virgin birth and from shame. Some did indeed imply that He was born of fornication (John 8:41). But had Joseph not abstained from sexual relations, the shame and disgrace and doubt about Jesus’ birth would have been much worse. Joseph abstaining from legitimate pleasure to advance the cause of Christ is most commendable. Today we have a hard time getting folk to abstain from wicked pursuits to aid the cause of Christ, but Joseph abstained from a legitimate pursuit. It is a great example of sacrifice for the cause of Christ. What have you sacrificed lately for the advancement of the cause of Christ?
The Proclamation in the Arrival (Matthew 1:21, 25)
Joseph gave an excellent proclamation about the the purpose of the Christ-child being born.
The compliance for the proclamation. “He called his name JESUS” (Matthew 1:25). Joseph had been instructed by “the angel of the Lord” (Matthew 1:20) about the name for Mary’s baby. “Thou shalt call his name JESUS” (Matthew 1:21). Thus Joseph obeyed God; he complied with God’s command in giving the new babe the name, “JESUS.” Had he not obeyed, he would have had no proclamation about the purpose of Christ coming to earth. If you would proclaim Divine truth, you must obey the Divine precepts.
The comfort of the proclamation. “Thou shalt call his name JESUS; for he shall save his people from their sins” (Matthew 1:21). The meaning of the name “JESUS” carries an important evangelical message. The name “Jesus” means Savior. Thus the naming of Mary’s baby proclaimed the message that the new babe was to be the Savior of people from sin. This is the great evangelical message which God’s people are to proclaim around the world. No message has brought so much comfort to mankind as this message.
The condemnation in the proclamation. “He shall save his people from their sins” (Matthew 1:21). This name of “JESUS” condemns people, for it says they are sinful and need saving. This message is not palatable to many folk, but it is the main reason Christ came to earth the first time. “All have sinned” (Romans 3:23), but many do not think they have sinned and resent being called a sinner and in need of a Savior. But all men need Jesus.
The Arrival of Christ - Matthew 1:18-25
The second main part of Matthew 1 concerns the actual coming of Christ to earth.
The Pregnancy for the Arrival (Matthew 1:18)
“Now the birth of Jesus Christ was on this wise; When as his mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost” (Matthew 1:18). The arrival of Christ on earth came through the pregnancy of the virgin Mary. The cause of this pregnancy is plainly stated as being the Holy Spirit. Mary did not conceive Christ by the usual means. There was not a human man involved. It was a Divine miracle.
The Problem About the Arrival (Matthew 1:18–21)
The coming of Christ in His conception in Mary created a problem for Joseph the man who married Mary, the mother of Christ. The fact that one of the first things we learn in Matthew about the coming of Christ to earth is that it caused a problem tells us that whenever Christ comes on the scene there will be problems. When Christ comes to dwell in you, there will be problems with relationships, with the home, and with society. But those who receive Jesus Christ and submit to God’s Word about Christ will find a solution to the problem and will learn that the blessing of Christ will come in spite of problems. Joseph found this to be true.
The commitment in the problem. “Now the birth of Jesus Christ was on this wise. When as his mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost” (Matthew 1:18). The problem began when Mary’s pregnancy with Christ was discovered during the time she was espoused to Joseph. Joseph did not know about the Divine involvement in the pregnancy; so when he heard the news of her pregnancy, he drew the only conclusion he could draw, namely, that Mary had been unfaithful to him. This pregnancy created a big problem by the fact that Mary was espoused to Joseph. Had Joseph not been espoused to Mary, her pregnancy would not have caused him nearly as much problem as it did in being espoused to Mary. Being espoused to Mary made breaking up with Mary something far more serious than had he just been “dating” her. The espousal was like our engagement except it was a much stronger commitment. It often was a written agreement with an endowment from the husband-to-be for the parents of the bride-to-be. The espousal period could last as long as a year. During this time the man and woman involved generally did not see each other. The custom of not seeing each other accounts for Mary going to dwell with Elizabeth, her cousin and the soon-to-be mother of John the Baptist, for three months during the time Mary was pregnant with Christ (Luke 1:39–56) and just before John the Baptist was born. Because of the strong commitment in an espousal, to break up after being espoused was as serious as getting divorced. So Joseph had a serious problem on his hands.
The consternation in the problem. “When … Mary was espoused to Joseph … she was found with child of the Holy Ghost” (Matthew 1:18). The consternation for Joseph about Mary’s pregnancy involved both the puzzle and pain about Mary’s condition. First, the puzzle. The condition of pregnancy would be a puzzle in that he thought Mary was impeccable (she was), but what kind of a girl was she to have such loose morals (he thought) that during their espousal time she gets pregnant from another man. Joseph would be shocked at learning of Mary’s pregnancy. In his ignorance of the cause of her condition, he could only see great moral betrayal by Mary—indeed a great puzzle. Second, the pain. The pain was, of course, in learning that the girl he loved and planned to marry appeared to be treacherous and immoral.
The character for the problem. “Joseph … being a just man” (Matthew 1:19). Though Joseph was a godly, upright man; yet he suffered much trial from this situation of Mary. The godly are not exempt from puzzling and painful trials, rather “Many are the afflictions of the righteous” (Psalm 34:19).
The convictions in the problem. “Was minded to put her away” (Matthew 1:19). Joseph, in spite of his love for Mary, would deal faithfully and firmly with sin. In spite of his love for Mary, his convictions made immoral conduct intolerable. He would not marry a girl who had bad morals. So he thought to end the espousal and not marry her. He would not sacrifice purity and principle for pleasure but would give up Mary in favor of righteousness. Joseph had some good moral convictions and would conduct himself accordingly in spite of his sorrow.
The compassion in the problem. “Not willing to make her a public example, was minded to put her away privately.” (Matthew 1:19). Joseph was a man of both grace and truth (John 1:14). He was truth in that he would put her away (end the espousal and marriage agreement); but he was a man of grace in that he would do it privately, not publicly. He was not anxious to spread such terrible news.
The control in the problem. “While he thought on these things” (Matthew 1:20). Joseph did not act hastily until he was sure he was doing right—another good character trait in Joseph.
The comfort for the problem. “Behold, the angel of the Lord appeared unto him in a dream, saying, 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” (Matthew 1:20, 21). Joseph was given heavenly enlightenment about Mary’s condition. It had to be a great comfort to Joseph to hear the wonderful news regarding why Mary was pregnant, though he would not understand the matter about the conception and the Holy Spirit. We do not have to understand everything about the Bible to benefit from it.
The command in the problem. “She shall bring forth a son, and thou shalt call his name JESUS; for he shall save his people from his sins” (Matthew 1:21). The command is what to name the child—we will see more about this later.
The Prophecy About the Arrival (Matthew 1:22, 23)
The Gospel of Matthew emphasizes the fulfillment of prophecy more than any of the other Gospels. Since Matthew, more than the other three, was written especially with the Jews in mind, this emphasis on prophecy was most fitting; for the Jews had the Holy Scriptures and prophecy was very important to them. Matthew would have the Jews realize that Jesus Christ was indeed a fulfillment of their Scriptures. His genealogy, His birth and His life—were all predicted in the Old Testament.
The sureness of the prophecy. “All this was done, that it might be fulfilled which was spoken of the Lord by the prophet” (Matthew 1:22). The sureness of the fulfillment of prophecy underscores the invincible character of the Word of God. Many prophecies, like this one about Christ, seemed at the time of its utterance unlikely to be fulfilled because of the circumstances. But if God’s Word says it will happen, it will happen.
The source of the prophecy. “Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us” (Matthew 1:23). This prophecy about the Incarnate Word, Jesus Christ, comes from Isaiah 7:14.
The sanctity in the prophecy. “A virgin shall be with child, and shall bring forth a son” (Matthew 1:23). The sanctity of this conception and birth of Christ by Mary is that she conceived as a virgin. The virgin birth says Christ did not have a biological human father. The virgin birth is not something hinted at in Scripture but something that is dogmatically and repeatedly taught in Scripture. The virgin birth is not only prophesied in Scripture (as noted in our Matthew text), but it is also emphasized—especially in this first chapter of Matthew. It is emphasized in “before they came together, she was found "with child of the Holy Ghost” (Matthew 1:18); in “that which is conceived in her is of the Holy Ghost” (Matthew 1:20), in “knew her not till she had brought forth her firstborn son” (Matthew 1:25), and in “her firstborn son [not ‘their’ firstborn]” (Matthew 1:25). To deny the virgin birth is to deny what the Scriptures say.
The supernatural in the prophecy. “They shall call his name Emmanuel, which being interpreted is, God with us” (Matthew 1:23). The Deity of Christ is also in this prophecy. Christ was not just human but He was also supernatural—that is, He was very God as well as human. The Deity of Christ also says Jesus Christ is eternal and thus existed before His conception in Mary and His birth in Bethlehem. Apostates despise this doctrine, but they cannot say the Bible does not teach it, for the Deity of Christ, like the virgin birth, is taught plainly and repeatedly in the Scripture.
The Pregnancy for the Arrival (Matthew 1:18)
“Now the birth of Jesus Christ was on this wise; When as his mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost” (Matthew 1:18). The arrival of Christ on earth came through the pregnancy of the virgin Mary. The cause of this pregnancy is plainly stated as being the Holy Spirit. Mary did not conceive Christ by the usual means. There was not a human man involved. It was a Divine miracle.
The Problem About the Arrival (Matthew 1:18–21)
The coming of Christ in His conception in Mary created a problem for Joseph the man who married Mary, the mother of Christ. The fact that one of the first things we learn in Matthew about the coming of Christ to earth is that it caused a problem tells us that whenever Christ comes on the scene there will be problems. When Christ comes to dwell in you, there will be problems with relationships, with the home, and with society. But those who receive Jesus Christ and submit to God’s Word about Christ will find a solution to the problem and will learn that the blessing of Christ will come in spite of problems. Joseph found this to be true.
The commitment in the problem. “Now the birth of Jesus Christ was on this wise. When as his mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost” (Matthew 1:18). The problem began when Mary’s pregnancy with Christ was discovered during the time she was espoused to Joseph. Joseph did not know about the Divine involvement in the pregnancy; so when he heard the news of her pregnancy, he drew the only conclusion he could draw, namely, that Mary had been unfaithful to him. This pregnancy created a big problem by the fact that Mary was espoused to Joseph. Had Joseph not been espoused to Mary, her pregnancy would not have caused him nearly as much problem as it did in being espoused to Mary. Being espoused to Mary made breaking up with Mary something far more serious than had he just been “dating” her. The espousal was like our engagement except it was a much stronger commitment. It often was a written agreement with an endowment from the husband-to-be for the parents of the bride-to-be. The espousal period could last as long as a year. During this time the man and woman involved generally did not see each other. The custom of not seeing each other accounts for Mary going to dwell with Elizabeth, her cousin and the soon-to-be mother of John the Baptist, for three months during the time Mary was pregnant with Christ (Luke 1:39–56) and just before John the Baptist was born. Because of the strong commitment in an espousal, to break up after being espoused was as serious as getting divorced. So Joseph had a serious problem on his hands.
The consternation in the problem. “When … Mary was espoused to Joseph … she was found with child of the Holy Ghost” (Matthew 1:18). The consternation for Joseph about Mary’s pregnancy involved both the puzzle and pain about Mary’s condition. First, the puzzle. The condition of pregnancy would be a puzzle in that he thought Mary was impeccable (she was), but what kind of a girl was she to have such loose morals (he thought) that during their espousal time she gets pregnant from another man. Joseph would be shocked at learning of Mary’s pregnancy. In his ignorance of the cause of her condition, he could only see great moral betrayal by Mary—indeed a great puzzle. Second, the pain. The pain was, of course, in learning that the girl he loved and planned to marry appeared to be treacherous and immoral.
The character for the problem. “Joseph … being a just man” (Matthew 1:19). Though Joseph was a godly, upright man; yet he suffered much trial from this situation of Mary. The godly are not exempt from puzzling and painful trials, rather “Many are the afflictions of the righteous” (Psalm 34:19).
The convictions in the problem. “Was minded to put her away” (Matthew 1:19). Joseph, in spite of his love for Mary, would deal faithfully and firmly with sin. In spite of his love for Mary, his convictions made immoral conduct intolerable. He would not marry a girl who had bad morals. So he thought to end the espousal and not marry her. He would not sacrifice purity and principle for pleasure but would give up Mary in favor of righteousness. Joseph had some good moral convictions and would conduct himself accordingly in spite of his sorrow.
The compassion in the problem. “Not willing to make her a public example, was minded to put her away privately.” (Matthew 1:19). Joseph was a man of both grace and truth (John 1:14). He was truth in that he would put her away (end the espousal and marriage agreement); but he was a man of grace in that he would do it privately, not publicly. He was not anxious to spread such terrible news.
The control in the problem. “While he thought on these things” (Matthew 1:20). Joseph did not act hastily until he was sure he was doing right—another good character trait in Joseph.
The comfort for the problem. “Behold, the angel of the Lord appeared unto him in a dream, saying, 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” (Matthew 1:20, 21). Joseph was given heavenly enlightenment about Mary’s condition. It had to be a great comfort to Joseph to hear the wonderful news regarding why Mary was pregnant, though he would not understand the matter about the conception and the Holy Spirit. We do not have to understand everything about the Bible to benefit from it.
The command in the problem. “She shall bring forth a son, and thou shalt call his name JESUS; for he shall save his people from his sins” (Matthew 1:21). The command is what to name the child—we will see more about this later.
The Prophecy About the Arrival (Matthew 1:22, 23)
The Gospel of Matthew emphasizes the fulfillment of prophecy more than any of the other Gospels. Since Matthew, more than the other three, was written especially with the Jews in mind, this emphasis on prophecy was most fitting; for the Jews had the Holy Scriptures and prophecy was very important to them. Matthew would have the Jews realize that Jesus Christ was indeed a fulfillment of their Scriptures. His genealogy, His birth and His life—were all predicted in the Old Testament.
The sureness of the prophecy. “All this was done, that it might be fulfilled which was spoken of the Lord by the prophet” (Matthew 1:22). The sureness of the fulfillment of prophecy underscores the invincible character of the Word of God. Many prophecies, like this one about Christ, seemed at the time of its utterance unlikely to be fulfilled because of the circumstances. But if God’s Word says it will happen, it will happen.
The source of the prophecy. “Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us” (Matthew 1:23). This prophecy about the Incarnate Word, Jesus Christ, comes from Isaiah 7:14.
The sanctity in the prophecy. “A virgin shall be with child, and shall bring forth a son” (Matthew 1:23). The sanctity of this conception and birth of Christ by Mary is that she conceived as a virgin. The virgin birth says Christ did not have a biological human father. The virgin birth is not something hinted at in Scripture but something that is dogmatically and repeatedly taught in Scripture. The virgin birth is not only prophesied in Scripture (as noted in our Matthew text), but it is also emphasized—especially in this first chapter of Matthew. It is emphasized in “before they came together, she was found "with child of the Holy Ghost” (Matthew 1:18); in “that which is conceived in her is of the Holy Ghost” (Matthew 1:20), in “knew her not till she had brought forth her firstborn son” (Matthew 1:25), and in “her firstborn son [not ‘their’ firstborn]” (Matthew 1:25). To deny the virgin birth is to deny what the Scriptures say.
The supernatural in the prophecy. “They shall call his name Emmanuel, which being interpreted is, God with us” (Matthew 1:23). The Deity of Christ is also in this prophecy. Christ was not just human but He was also supernatural—that is, He was very God as well as human. The Deity of Christ also says Jesus Christ is eternal and thus existed before His conception in Mary and His birth in Bethlehem. Apostates despise this doctrine, but they cannot say the Bible does not teach it, for the Deity of Christ, like the virgin birth, is taught plainly and repeatedly in the Scripture.
Tuesday, January 04, 2011
The Genealogy of Jesus - Matthew 1:1–17
THE GOSPEL OF Matthew is a vital connector of the Old Testament to the New Testament. In fact, no book in the New Testament makes a better book to start the New Testament and connect it to the Old Testament than Matthew. And the first chapter of Matthew is especially vital in connecting the Old Testament to the New Testament. The Old Testament saw Christ in the future; the New Testament sees Christ in fulfillment and begins with the fulfillment of Christ right in the very first chapter of Matthew (see Matthew 1:22). Matthew 1 may be divided into two major parts as follows:
The introduction of Jesus Christ in Matthew begins fittingly with His human ancestry. Later the Gospel of John will begin with the Divine ancestry of Christ. Christ was both man and God so the Gospels give both ancestries.
The Prince in the Ancestry (Matthew 1:6)
“David the king” (Matthew 1:6). There are a number of kings (at least 15) in the genealogy listed here in Matthew, but only one is called “king,” and that is David. He is called “king” twice in Matthew 1:6. The reason for this designation for David and not the other kings is that it is the throne of David that Christ was inheriting by His human descent. David was the first king of this dynasty. David followed Saul as king, but Saul was of a different tribe and family. Therefore, it is fitting to call David “the king” because he is the first of the dynasty and it is his dynasty that Christ belongs to in the human ancestry. Thus this genealogy, as we have noted before, confirms that Christ was indeed the promised Messiah.
The Paternity of the Ancestry (Matthew 1:16)
Both the lineage and the language in this ancestry are important regarding the paternity in the ancestry.
The People in the Ancestry (Matthew 1:1–16)
Forty some people are named in this ancestry. Some significant notations need to be made here about the list of people in this genealogy of Christ.
The family in the people. This genealogy traces Christ all the way back to “Abraham” (Matthew 1:2). The genealogy in Luke traces Christ back to Adam. Tracing Christ back to Abraham shows the emphasis on the Jew in the Gospel of Matthew. Tracing Christ back to Adam shows the emphasis on all men in the Gospel of Luke.
The females in the people. Four significant women are listed in this genealogy besides Mary. They are Tamar (“Thamar” Matthew 1:3), Rahab (“Rachab” Matthew 1:5), Ruth (“Obed of Ruth” Matthew 1:5), and Bathsheba (“wife of Urias” Matthew 1:6). The first three women (Tamar, Rahab, and Bathsheba) all were defiled morally (as well as some of the men in the genealogy); and the other woman Ruth, who had good character, was a Gentile. The mention of these women in the genealogy emphasizes that the Gospel is for all people.
The familiarity of the people. The spelling of the names in the KJV comes from a transliteration of the Greek and so does not at times correspond to the spelling of the names in the Old Testament. Some notable examples of this problem: “Thamar” (Matthew 1:3) is Tamar, “Rachab” (Matthew 1:5) is Rahab, “Roboam” (Matthew 1:7) is Rehoboam, “Ozias” (Matthew 1:9) is Uzziah, “Ezekias” (Matthew 1:9) is Hezekiah, and “Zorobabel” (Matthew 1:12) is Zerubbabel in the Old Testament. The change in spelling is unfortunate and unnecessarily clouds the understanding of the typical reader of the Scripture.
The Parts of the Ancestry (Matthew 1:17)
The names in this ancestry are divided into three parts or groups of some 14 names each. This is an artificial arrangement and results in leaving out a few names (listed elsewhere in Scripture); but a Jewish genealogy often leaves out some names as it can skip from a grandson to a grandfather and still show correct lineage.
The organization in the parts. “All the generations from Abraham to David are fourteen generations; and from David until the carrying away into Babylon are fourteen generations; and from the carrying away into Babylon unto Christ are fourteen generations” (Matthew 1:17). Dividing the names into three parts serves the purpose of organizing a great number of names into a more easily comprehended list. This illustrates that Scripture is more organized than the typical student of Scripture realizes. The Scriptures are not a confused, disorganized jumble of words thrown together at random but are Divinely inspired truths put together in a organized way. It is an important and legitimate precedence for organizing our Bible study notes and sermons. The Apostle Paul said, “Let all things be done decently and in order” (I Corinthians 14:40). That is a good principle for all Christians to practice in their lives.
The categorization in the parts. The three parts of the ancestry are divided according to the three categories of the history of the Israelites. The first part is of the pre-monarchy years, the second part is of the monarchy years, and the third part is of the post-monarchy years. The first part is of the rising of Israel, the second part is of the rule of Israel, and the third part is of the ruin of Israel.
The memorization in the parts. Some scholars tell us that the grouping here was done for aid in memorizing. People, in years past, did not have books and other means of recording information as we do; and so to keep the information, they would have to memorize it. Copies of the Bible were limited and so not readily available to the Jews and this required much memorization. While we can be thankful today that we have the written Word in our hands, we still will find memorizing profitable. Memorization helps keep the Word fresh in our minds.
- The Ancestry of Christ (Matthew 1:1–17)
- The Arrival of Christ (Matthew 1:18–25)
“David the king” (Matthew 1:6). There are a number of kings (at least 15) in the genealogy listed here in Matthew, but only one is called “king,” and that is David. He is called “king” twice in Matthew 1:6. The reason for this designation for David and not the other kings is that it is the throne of David that Christ was inheriting by His human descent. David was the first king of this dynasty. David followed Saul as king, but Saul was of a different tribe and family. Therefore, it is fitting to call David “the king” because he is the first of the dynasty and it is his dynasty that Christ belongs to in the human ancestry. Thus this genealogy, as we have noted before, confirms that Christ was indeed the promised Messiah.
Both the lineage and the language in this ancestry are important regarding the paternity in the ancestry.
The lineage. “Joseph the husband of Mary, of whom was born Jesus, who is called Christ” (Matthew 1:16). This ancestry, in contrast to the one given in Luke 3, is the genealogy of the father’s lineage (Joseph was the adopted father, not the biological father). It goes from Joseph back to Abraham. The genealogy of Christ given in Luke 3 is the maternal ancestry, for it is Mary’s lineage and goes from Mary back to Adam. But importantly, both ancestry lists go through David; so regardless of which genealogy you choose, Christ has claim to the throne.
The language. There is a distinct change in the language when the ancestry gets to Joseph, the husband of Mary. The word “begat” occurs some 39 times in the genealogy found in our Matthew text. However, at the end of the genealogy it is not “Joseph begat Jesus,” but “Joseph the husband of Mary, of whom was born Jesus.” This distinct change emphasizes the fact of the virgin birth of Christ. Joseph was not the human father of Jesus. Joseph did not “begat” Jesus Christ, for Jesus Christ had no human father. The genealogy of Matthew emphasizes this truth by this change of wording in the succession of names in the genealogy. The virgin birth is carefully preserved in the wording of this genealogy.Forty some people are named in this ancestry. Some significant notations need to be made here about the list of people in this genealogy of Christ.
The family in the people. This genealogy traces Christ all the way back to “Abraham” (Matthew 1:2). The genealogy in Luke traces Christ back to Adam. Tracing Christ back to Abraham shows the emphasis on the Jew in the Gospel of Matthew. Tracing Christ back to Adam shows the emphasis on all men in the Gospel of Luke.
The females in the people. Four significant women are listed in this genealogy besides Mary. They are Tamar (“Thamar” Matthew 1:3), Rahab (“Rachab” Matthew 1:5), Ruth (“Obed of Ruth” Matthew 1:5), and Bathsheba (“wife of Urias” Matthew 1:6). The first three women (Tamar, Rahab, and Bathsheba) all were defiled morally (as well as some of the men in the genealogy); and the other woman Ruth, who had good character, was a Gentile. The mention of these women in the genealogy emphasizes that the Gospel is for all people.
The familiarity of the people. The spelling of the names in the KJV comes from a transliteration of the Greek and so does not at times correspond to the spelling of the names in the Old Testament. Some notable examples of this problem: “Thamar” (Matthew 1:3) is Tamar, “Rachab” (Matthew 1:5) is Rahab, “Roboam” (Matthew 1:7) is Rehoboam, “Ozias” (Matthew 1:9) is Uzziah, “Ezekias” (Matthew 1:9) is Hezekiah, and “Zorobabel” (Matthew 1:12) is Zerubbabel in the Old Testament. The change in spelling is unfortunate and unnecessarily clouds the understanding of the typical reader of the Scripture.
The names in this ancestry are divided into three parts or groups of some 14 names each. This is an artificial arrangement and results in leaving out a few names (listed elsewhere in Scripture); but a Jewish genealogy often leaves out some names as it can skip from a grandson to a grandfather and still show correct lineage.
The organization in the parts. “All the generations from Abraham to David are fourteen generations; and from David until the carrying away into Babylon are fourteen generations; and from the carrying away into Babylon unto Christ are fourteen generations” (Matthew 1:17). Dividing the names into three parts serves the purpose of organizing a great number of names into a more easily comprehended list. This illustrates that Scripture is more organized than the typical student of Scripture realizes. The Scriptures are not a confused, disorganized jumble of words thrown together at random but are Divinely inspired truths put together in a organized way. It is an important and legitimate precedence for organizing our Bible study notes and sermons. The Apostle Paul said, “Let all things be done decently and in order” (I Corinthians 14:40). That is a good principle for all Christians to practice in their lives.
The categorization in the parts. The three parts of the ancestry are divided according to the three categories of the history of the Israelites. The first part is of the pre-monarchy years, the second part is of the monarchy years, and the third part is of the post-monarchy years. The first part is of the rising of Israel, the second part is of the rule of Israel, and the third part is of the ruin of Israel.
The memorization in the parts. Some scholars tell us that the grouping here was done for aid in memorizing. People, in years past, did not have books and other means of recording information as we do; and so to keep the information, they would have to memorize it. Copies of the Bible were limited and so not readily available to the Jews and this required much memorization. While we can be thankful today that we have the written Word in our hands, we still will find memorizing profitable. Memorization helps keep the Word fresh in our minds.
Thursday, December 30, 2010
Blogging Thru the Gospels – Day 01
Introducing Matthew and Mark
Matthew 1:1
· Cp. Ruth 4:18–22; 1 Chr. 1:34, 2:1–15; Luke 3:31–34
1 The book of the genealogy of Jesus Christ, the Son of David, the Son of Abraham:
1. The Preface of the Ancestry (Matthew 1:1)
“The book of the generation of Jesus Christ” - There are other “generations” in the Bible. They speak of history. The first “generations” concerns creation—“These are the generations of the heavens and the earth” (Genesis 2:4). The New Testament also opens with “generations.” It is the last “generations” in the Bible It is the climax of all “generations.” It is the “generations” of Jesus Christ and declares that the theme of the New Testament is Christ. Significantly, Christ is the very first person mentioned in the New Testament. So from the very first verse of the New Testament, the spotlight is on Jesus Christ. While this “generations” refers specifically to the human pedigree of Christ, in principle it also refers to and introduces the earthly history of Jesus Christ on earth.[1]
Jesus Christ is the title most often used of the Savior. Jesus (Gr Iēsous; Heb Yehoshua) is His earthly name, meaning “saviour.” Christos is the Greek translation for “messiah” or “anointed.” Technically: Jesus the Christ.
2. The Purpose of the Ancestry (Matthew 1:1)
Son of David.[2] By tracing Jesus’ ancestry back to King David, through the line of Davidic kings, Matthew connects Jesus with His royal heritage. Despite six centuries of vacancy on the royal throne, the Messiah must be of royal descent. The genealogy here is that of Joseph, Jesus’ legal father, whereas the genealogy of Luke 3:23–38 is that of Mary, His actual parent, showing His blood line back to David. The author’s purpose is to show that the messianic promises made to David’s line are fulfilled in Jesus.
Son of Abraham. He is also the fulfillment of the covenant promises to Abraham, the forefather of the Jews (cf. Gen 12:3; 13:15; 22:18). Since Matthew is writing primarily to Jewish readers, he naturally begins by emphasizing Jesus’ Jewish parentage.
The purpose of this ancestry is to give the royal pedigree of Jesus Christ to prove His claim to the throne of David. It was promised to Abraham that Christ should descend from him (Genesis 12:3; 22:18), and it was promised to David that Christ should descend from him (2 Samuel 7:12; Psalm 132:11). So for Christ to claim to be the Messiah and the inheritor of David’s throne, it must be established that He is the son of Abraham and the son of David. This ancestry does indeed prove that Christ is Whom He claimed to be, namely, the Messiah and King of Israel. This ancestry thus provides a great connecting link to the Old Testament. Though Christ had the pedigree to claim He was the Messiah and King of Israel, He was still rejected by Israel, which is the root cause of their present-day problems. However, had the Israelites in Christ’s day earnestly checked the ancestry of Christ, they would have known, without question, that Jesus Christ was indeed the inheritor of the crown of David. He has the royal pedigree to prove it!
Mark 1:1
· Cp. Matt. 3:1–11; Luke 3:3–16; John 1:19–34
1 The beginning of the gospel of Jesus Christ, the Son of God.
1. The Person for the Herald (Mark 1:1)
“The beginning of the gospel of Jesus Christ, the Son of God” (Mark 1:1). The message or proclamation, which John the Baptist will give, is the message of the book of Mark. It is about Jesus Christ. The Gospels put the focus on Christ.
A. The communication about the Person.
“Gospel” (Mark 1:1). The word means good news. Mark is going to write good news about Jesus Christ. And indeed no news is better news for the world than the news about Jesus Christ.
B. The character of the Person.
“Jesus Christ, the Son of God” (Mark 1:1). This title depicts Christ in three ways. [3]
First, as Savior. “Jesus” means Savior. Jesus can save us from our sins. And only He can save us. Second, as Messiah. “Christ.” This means the Anointed One which refers to Israel’s promised Messiah. Third, as God. “Son of God” expresses the Deity identification of Christ.
Mark does not waste words here about the character identity of Jesus Christ. The threefold identification of Christ is a masterpiece of conciseness. We must be right on the identity of Christ or we have no “gospel” to proclaim.
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