Matthew 1

Matthew 1:1-2

The King’s Arrival: The Messiah’s Birth and Childhood – Matthew 1:1 to Matthew 2:23 records the account of Jesus’ birth and childhood, introducing the King, as is proper protocol for royalty. Matthew uses this narrative section to prove by six witnesses from the Old Testament Scriptures that Jesus Christ has been predestined as a descendent of Abraham and David to hold the Scriptural right to claim the Messiahship and the legal right to claim His Kingship by the fulfillment of Old Testament Scriptures. Matthew used this method because the Jews understood that an issue is confirmed in the mouth of two or three witnesses. Three witnesses to Jesus’ birth and three witnesses to His childhood were enough for any Jew to accept Him as their Messiah. The emphasis in this passage is upon the fulfillment of Old Testament Scripture regarding the birth and childhood of a King before His public appearance when He was baptized in the Jordon River by John the Baptist. The Gospel of Luke also gives a parallel account of Jesus’ birth and childhood, but with an emphasis upon prophecy. While Matthew emphasizes the fulfillment of Old Testament Scriptures in his account bearing witness to the coming of the Messiah as the King of the Jews, Luke’s account emphasizes the eye-witness testimonies and prophecies that took place, which identify Him as the Saviour of the World. Matthew uses this section to prove by six witnesses from the Old Testament Scriptures that Jesus Christ holds the legal right as King of the Jews because of His descendent from the lineage of David and He holds the right to claim the Messiahship by the fulfillment of Old Testament prophecy, which office Jesus takes in the next section. Matthew uses this method because the Jews understood that an issue is confirmed in the mouth of two or three witnesses. Three witnesses to Jesus’ birth and three witnesses to His childhood were enough for any Jew to accept Him as their Messiah. Outline: Here is a proposed outline: A. Predestination: O.T. Fulfillment of Messiah’s Birth — Matthew 1:1 to Matthew 2:121. O.T. Fulfillment of Lineage (Seed of Patriarchs) — Matthew 1:1-17a) Israel Under the Prophets - Abraham to David — Matthew 1:1-6b) Israel Under the Kings - David to Captivity — Matthew 1:6-11c) Israel Under the Priests - Captivity to Jesus — Matthew 1:12-172. O.T.

Fulfillment of Conception (Born of a Virgin) — Matthew 1:18-253. O.T. Fulfillment of Birth (Visit of the Wise Men) — Matthew 2:1-12B. Calling: O.T. Fulfillment of Messiah’s Childhood — Matthew 2:13-231. O.T.

Fulfillment of Calling from Egypt — Matthew 2:13-152. O.T. Fulfillment of Herod Massacres the Children — Matthew 2:16-183. O.T. Fulfillment of Calling as a Nazarite — Matthew 2:19-23 The Hidden Identity of Jesus’ Birth and Childhood - One important point that becomes apparent as we read Matthew 1:1 to Matthew 2:23 is that God hid the identity of Jesus Christ during His birth and childhood from the Jews. Otherwise, they would have either exalted Him into an earthly position, or as Herod, some would have killed Him.

However, God did reveal Him to the wise men from the East, who were Gentiles; because they simply came to worship Him as the Messiah who had fulfilled divine prophecy; and He revealed Him to the shepherds in the field near the baby’s manger. The Perils Surrounding Jesus’ Birth and Childhood - Another important point is seen in the humble birth of the Saviour and the perils that Joseph and Mary faced at the time of his birth. The birth of a firstborn child should be a wonder event in the life of a young couple. Yet, we find Joseph struggling with the fact that this was not actually his son, not fully understanding how this event was taking place. Mary had to ride a donkey from Nazareth to Bethlehem when she was nine months pregnant because of the fear and compulsion of the Roman government imposing a census upon the Jews. She gave birth to a child in a dirty stable far from family, humbled by such dire circumstances. King Herod began to search for the child to kill him while Joseph and Mary and baby Jesus were taking the difficult journey to Egypt through the harsh desert environment.

We realize that Jesus entered this world vulnerable to the conditions created by depraved humanity. He was not isolated from the hardships that we have to endure. Thus, we find the phrase “young child” being used nine times in Matthew 2:1-23, as it describes a vulnerable infant struggling in a world of sin that He had come to redeem. It is interesting to note that God allowed Jesus to reach the age of around two years old before Joseph and Mary had to flee to Egypt, a feat that could have easily proved deadly for a newborn child. In His divine providence, God allowed His Son enough time to grow in enough measure of physical strength before taking this difficult journey into Egypt as such a young age. Comparison of the Narrative of Jesus’ Birth and Childhood to the New Testament Apocrypha - There do exist some ancient writings within the New Testament Apocrypha that offer parallel narratives to Matthew’s story of Jesus’ birth and childhood. Such ancient, noncanonical writings as Protevangelium of James, The Gospel of Pseudo-Matthew, The Gospel of the Nativity of Mary, The History of Joseph the Carpenter, The Gospel of Thomas, and The Arabic Gospel of the Infancy of the Saviour bear witness to events of Jesus’ birth and childhood found within the Gospels of Matthew and Luke.[240] [240] The Ante-Nicene Fathers, vol. 8, trans. Alexander Walker (New York: Charles Scribner’s Sons, 1916), 361-415.The Accuracy of Jewish History - Although the Greeks and Romans carried a long history of ancient legend and mythology, the Jews were much too strict to allow such false stories to invade their culture. Thus, the story of Jesus’ birth and childhood would not have become widespread among the Jews unless it had been an accurate account of their history. The Jews refused to allow the stories of Greek and Roman gods and mortals to intermingled into the strict training of their children regarding their Jewish heritage. Such ancient myths would have been considered blasphemous by the Jews. A Jewish mind would have never allowed the story of how the Holy Spirit came upon the virgin Mary and caused her to conceive the Messiah unless there was overwhelming proof of such a miraculous event. Jesus’ Childhood Years Are Not Recorded in Scripture Because they were not Necessary for Man’s Redemption - As chapter two of Matthew’s Gospel ends and chapter three begins, we jump ahead in time at least twenty-five years. We know very little about Jesus’ childhood until He was called into the ministry and baptized by John the Baptist. Although a few passages in Matthew and Luke’s Gospels record some events about Jesus’ birth and infancy, Luke 2:41-52 is the only passage in the Gospels that records the childhood of Jesus Christ until His calling into the ministry. In his book Heaven: Close Encounters of the God Kind Jesse Duplantis was asking Paul the apostle some questions about his personal life. Paul then explained that not much in known about his personal life outside of his ministry because it would not help anybody. Paul explained that in the same way, very little is known about Jesus’ personal life before His ministry. What ever happened is not relevant to our lives or it would have been written down. He said that it is His work that we need to know about. Even others who have given their lives to the Lord have very little written about their personal lives. This is because it is no longer they that live, but Christ that lives within them.[241] [241] Jesse Duplantis, Heaven Close Endounters of the God Kind (Tulsa, Oklahoma: Harrison House, 1996), 158-9.How God the Father Prepared Jesus Christ for His Public Ministry - Billye Brim was teaching in the early childhood of Jesus Christ as a guest on the Kenneth Copeland Ministries television Believer’s Voice of Victory.[242] She said that a woman by the name of Clara Grace, who was a prophetess, received a vision from the Lord. In this vision, she saw the Lord Jesus Christ as a young man building his last piece of furniture before entering into the ministry. As He finished His work that day and turned to put up His tools, He looked at Clara Grace. She was then brought within Jesus Christ and received insight into the eighteen silent years of Jesus’ life from the age of twelve until He was baptized by John in the river Jordan. In this vision, Jesus Christ told her that He never laid his head to rest without first meditating about who He was and what He was in God’s divine plan. Billye Brim refers to Deuteronomy 6:7 where it tells us to speak and meditate on God’s Word when we lay down and when we awake as an example of how Jesus did the same. [242] Billye Brim, interviewed by Gloria Copeland, Believer’s Voice of Victory (Kenneth Copeland Ministries, Fort Worth, Texas), on Trinity Broadcasting Network (Santa Ana, California), television program, 22 May 2003.Deuteronomy 6:7, “And thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou risest up.” Billy Brim makes the point that the statement made by Jesus Christ in John 8:28 includes the teachings that the Father taught Him before He entered into the ministry as well as what the Father taught Him during His three-year ministry. John 8:28, “Then said Jesus unto them, When ye have lifted up the Son of man, then shall ye know that I am he, and that I do nothing of myself; but as my Father hath taught me, I speak these things.” She gives other Scriptures that refer to the fact that the Father taught Jesus how to walk daily and to prepare for the ministry. She says that the passage in Psalms 119:97-102 is Messianic because He is the only one who ever refrained His feet from every evil way (Psalms 119:101). In this passage the Psalmist says, “For thou hast taught me.” Psalms 119:97-102, “MEM. O how love I thy law! it is my meditation all the day. Thou through thy commandments hast made me wiser than mine enemies: for they are ever with me. I have more understanding than all my teachers: for thy testimonies are my meditation. I understand more than the ancients, because I keep thy precepts. I have refrained my feet from every evil way, that I might keep thy word. I have not departed from thy judgments: for thou hast taught me.” The Lord would wake Jesus day by day and reveal to Him His plan for that day and season. This revelation would give Jesus Christ the tongue of the learned to speak a word to him who was weary. Isaiah 50:4-5, “The Lord GOD hath given me the tongue of the learned, that I should know how to speak a word in season to him that is weary: he wakeneth morning by morning, he wakeneth mine ear to hear as the learned. The Lord GOD hath opened mine ear, and I was not rebellious, neither turned away back.” This plan required obedience to His Heavenly Father, even when it included persecutions and death on the Cross. Isaiah 50:6-7, “I gave my back to the smiters, and my cheeks to them that plucked off the hair: I hid not my face from shame and spitting. For the Lord GOD will help me; therefore shall I not be confounded: therefore have I set my face like a flint, and I know that I shall not be ashamed.” To this plan the Lord was not rebellious (Isaiah 50:5). This is how Jesus Christ learned to wait on the Heavenly Father and hear from Him. Jesus laid down to sleep meditating on the Word of God and how He fit into God’s plan. Jesus awoke with God speaking to Him about His plan for Him that day. The Names of Jesus in the Passages on Jesus’ Birth and Childhood - Jesus is given three titles in the first chapter of Matthew, which refer to His office as a Messiah who would deliver His people: Saviour, Christ, Emmanuel. We are also given two names of Jesus that refer to Him as our King: King of the Jews, a Governor.

1. Saviour — (Matthew 1:21)
2. Christ (the Anointed One) — (Matthew 1:16)
3. Emmanuel (God with us) — (Matthew 1:23)
4. Jesus — (Matthew 1:25)
5. King of the Jews — (Matthew 2:2)
6. a Governor — (Matthew 2:6)
7. My Son — (Matthew 2:15)
8. a Nazarene — (Matthew 2:23)

Matthew 1:18-25

Predestination: The Messiah’s Virgin Birth and Divine Nature (Luke 2:1-7) – Matthew’s second testimony of how Jesus’ birth was predestined by God the Father to fulfill essentially all Old Testament prophecies is recorded in Matthew 1:18-25, where he records the story of the Messiah’s prophetic conception of being born of a virgin by the power of the Holy Spirit. This event fulfilled the prophecy of Isa 7:14 and is quoted in Matthew 1:22-23. Isaiah 7:14, “Therefore the Lord himself shall give you a sign; Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel.” Matthew 1:22-23, “Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying, 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.” This story of the virgin birth of Jesus Christ testifies to the divine and human nature of the person of Jesus Christ, being told from Joseph’s point of view. It is very likely that Luke gives us the virgin birth told from Mary’s point of view (Luke 2:1-7). We should keep in mind that the underlying emphasis of Mat 1:1 to Matthew 2:23 is on the divine foreknowledge of God the Father in effecting His plan of redemption for mankind. Thus, we see the angel of the Lord intervening in Joseph’s life to show him God’s divine providence at work in his life. Central Theological Application of the Text – The central theological application of Mat 1:18-25 reveals that God has created, designed, and predestined everyone to be born again and filled with the Holy Spirit as children of God. Within the context of the Gospel of Matthew, every believer has been empowered by the Holy Spirit to fulfill the Great Commission (Matthew 28:18-20), working together in discipling the nations with the Gospel of Jesus Christ. The Deity and Humanity of Jesus Christ Declared – Matthew 1:20-24 clearly states that Jesus Christ was both fully man and fully God.[284] It states here that God came to dwell among us by being born of a woman. Jesus Christ was not a spirit that manifested Himself as did the angels, nor was He simply a good man who died and was never resurrected. This doctrine that Jesus Christ was fully God and fully man was one of the great mysteries of the Church. [284] Stanley Saunders says, “In this passage Matthew begins to develop an im age of the dual nature of Jesus’ identity – both human and divine – that will run throughout the Gospel.” Stanley P. Saunders, Preaching the Gospel of Matthew: Proclaiming God’s Presence (Louisville, Kentucky: Westminster John Knox Press, 2010), 8.1 Timothy 3:16, “And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory.” Later in the first century and throughout the history of the church, this doctrine will be attacked fiercely by heretics since it is the foundational doctrine upon which the glorious Church will walk in victory throughout the ages to come. Joseph’s Dream - The wording of this passage suggests that Joseph was cast into a sleep by the Lord and was then awakened by Him also. It tells us, “While Joseph thought on these things, the angel of the Lord spoke to him in a dream…then Joseph being raised from sleep.” I have had this experience of meditating on a matter and found myself in a sleep with a divine visitation. We can find other illustrations of such an experience in the Holy Bible. We see that Abraham fell into a deep sleep and the Lord spoke to Him in a dream. Genesis 15:12, “And when the sun was going down, a deep sleep fell upon Abram; and, lo, an horror of great darkness fell upon him.” We see Peter falling into a trance, which was a state of being more awake than asleep, while the Lord spoke to him in a vision. 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 — “Now the birth of Jesus Christ was on this wise” – Comments - The Greek word “birth” (γένεσις) in Matthew 1:18 is the same Greek word used in Matthew 1:1, where it is usually translated “generation” or “genealogy.” This is a Hebrew structure used throughout the book of Genesis. It also shows that the author of this Gospel is a Jew who wrote with a Jewish mind. Jesus becomes the main character of this narrative material in this phrase since it is His genealogy. Comments – The phrase “the genealogy of Jesus Christ” lacks the definite article in the Greek text of Mat 1:1, but contains this article in Matthew 1:18, “the genealogy of Jesus Christ.” In fact, the definite article is missing entirely from Matthew 1:1, since the author is placing emphasis upon Jesus’ title of the Messiah, of Davidic Sonship and Abrahamic Sonship rather than His individual character. In contrast Matthew 1:18 places emphasis upon the individual as the one to whom all Old Testament biblical prophecy is directed. Matthew’s Gospel opens with the statement that Jesus Christ holds the title of Davidic Sonship as well as Abrahamic Sonship, which title Matthew will prove with supporting evidence throughout the rest of His Gospel. This view is supported by the fact that the genealogy (Matthew 1:2-16) ends with the statement, “Jesus who is called (Messiah),” and by the way Matthew begins his historical narrative with the phrase, “The genealogy of Jesus Christ is thus;” (Matthew 1:18) that is, the historical narrative of Jesus Christ proves His Davidic Sonship and His Abrahamic Sonship. The fact that a statement about Jesus’ birth begins each of the three sections of Mat 1:1 to Matthew 2:12 shows that this passage of Scripture emphasizes the testimony of the Old Testament Scriptures concerning Christ’s prophetic birth (Matthew 1:1; Matthew 1:18; Matthew 2:1). Matthew 1:1, “The book of the generation of Jesus Christ, the son of David, the son of Abraham.” 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 2:1, “Now when Jesus was born in Bethlehem of Judaea in the days of Herod the king, behold, there came wise men from the east to Jerusalem,” Matthew 1:18 — “When as his mother Mary was espoused to Joseph” – Comments - The name “Mary” is the Greek rendering of the Hebrew name “Miriam.”Comments - John Gill gives us the account and manner of the Jewish custom of betrothing by quoting Maimonides: “Before the giving of the law, if a man met a woman in the street, if he would, he might take her, and bring her into his house and marry her between him and herself, and she became his wife; but when the law was given, the Israelites were commanded, that if a man would take a woman he should obtain her before witnesses, and after that she should be his wife, according to Deuteronomy 22:13 and these takings are an affirmative command of the law, and are called ΰιψεριοΰεχιγεωιο ‘espousals’ or ‘betrothings’ in every place; and a woman who is obtained in such a way is called ξΰεψρϊΰεξχεγωϊ ‘espoused’ or ‘betrothed’; and when a woman is obtained, and becomes ξχεγωϊ ‘espoused’, although she is not yet παςμδ ‘married, nor has entered into her husband’s house’, yet she is a man’s wife.”[285] [285] John Gill, Matthew, in John Gill’s Expositor, in e-Sword, v. 7.7.7 [CD-ROM] (Franklin, Tennessee: e-Sword, 2000-2005), comments on Mathew 1:18.Deuteronomy 22:13, “If any man take a wife, and go in unto her, and hate her,” Albert Barnes says that the Jewish custom was to have an interval of ten to twelve months between the contract for marriage, or betrothal, and the actual wedding. During this interval, the virgin was betrothed, or espoused, to her future husband. This engagement was as strong as the marriage itself.[286] In Deuteronomy 22:22-29, the Law of Moses considered a virgin who has been betrothed to a man as being bound under the same laws as a wife. If another man lay with such a betrothed virgin, then death is the penalty. If the virgin is not betrothed when a man lays with her, then the penalty is weakened to a monetary fine. The only way that this relationship between a man and his betrothed virgin can be broken is by a writing of divorce, since he was considered her husband (Matthew 1:19). [286] Albert Barnes, The Gospel According to Matthew, in Barnes’ Notes, Electronic Database (Seattle, WA: Hendrickson Publishers Inc., 1997), in P.C. Study Bible, v. 3.1 [CD-ROM] (Seattle, WA: Biblesoft Inc., 1993-2000), comments on Matthew 1:18 Deuteronomy 22:23-24, “If a damsel that is a virgin be betrothed unto an husband, and a man find her in the city, and lie with her; Then ye shall bring them both out unto the gate of that city, and ye shall stone them with stones that they die; the damsel, because she cried not, being in the city; and the man, because he hath humbled his neighbour’s wife: so thou shalt put away evil from among you.” We see the strength and bond of the act of betrothal in the story of Jacob and Laban. After seven years of labor, Jacob demanded his “wife” from Laban, her father (Genesis 29:21). Genesis 29:21, “And Jacob said unto Laban, Give me my wife, for my days are fulfilled, that I may go in unto her.” It is important to note that Mary became pregnant by the Holy Ghost after her betrothal and before the marriage was consummated. In this way, God timed this event so that Joseph and Mary would not be condemned by their society for misconduct. God’s timing is perfect. Matthew 1:18 — “before they came together, she was found with child of the Holy Ghost” – This is the first use of the name “Holy Ghost,” or “Holy Spirit,” in the New Testament. However, we do find it used three times in the Old Testament (Psalms 51:11, Isaiah 63:10-11). Psalms 51:11, “Cast me not away from thy presence; and take not thy holy spirit from me.” Isaiah 63:10, “But they rebelled, and vexed his holy Spirit: therefore he was turned to be their enemy, and he fought against them.” Isaiah 63:11, “Then he remembered the days of old, Moses, and his people, saying, Where is he that brought them up out of the sea with the shepherd of his flock? where is he that put his holy Spirit within him?” The parallel passage in Luke’s Gospel says: Luke 1:35, “And the angel answered and said unto her, The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God.” Matthew immediately declares the divine conception of Jesus Christ in the opening verse of the narrative history of the Messiah. Matthew 1:18 — Comments - We know from Luke’s Gospel that after the angel Gabriel appeared to Mary and announced the birth of Jesus, that she immediately visited her cousin Elisabeth for three months (Luke 1:26-40). Since Matthew’s Gospel tells us that Mary’s conception came after her betrothal (Matthew 1:18), then she would have spent three months away from Joseph during the time of her betrothal. This three-month period would have given Mary time to show her pregnancy to others and upon her return to Joseph, to be found with child by him (note Genesis 38:24). Luke 1:56, “And Mary abode with her about three months, and returned to her own house.” We know that at this time of pregnancy, a woman first begins to show, though in the case of the first pregnancy, it may be ever so slightly. Note: Genesis 38:24, “And it came to pass about three months after, that it was told Judah, saying, Tamar thy daughter in law hath played the harlot; and also, behold, she is with child by whoredom. And Judah said, Bring her forth, and let her be burnt.” Thus, it is most likely that Mary was found with child upon returning to see Joseph after her stay with Elisabeth. This absence would have compounded her husband’s confusion and distrust had not the angel appeared unto him. Matthew 1:19 Then Joseph her husband, being a just man, and not willing to make her a publick example, was minded to put her away privily. Matthew 1:19 — “Then Joseph her husband” – Comments - According to the Mosaic Law, when a woman is betrothed to a man, his is then called her husband (note Deuteronomy 22:23-24). Matthew 1:19 — “not willing…was minded” – Comments – Marvin Vincent gives a lengthy explanation of the difference between these two Greek words. He says that (θέλω) (G2309) expresses a purpose or determination or decree, the execution of which is, or is believed to be, in the power of him who wills. Thus, we see Strong’s definition as “to determine, choose, purpose.” In contrast, Vincent explains that the word (βούλομαι) (G1014) expresses wish, inclination, or disposition, whether one desires to do a thing himself or wants someone else to do it. Thus, Strong’s second definition reflects this “weaker” mood as “to wish, to be inclined to.” He would translate this verse something similar to this: “Then Joseph her husband, being a just man, and determined not to make her a public example, was wishing that there was some way that he could put her away privately” Vincent uses examples of Classical Greek to support this explanation. However, he does acknowledge that the New Testament sometimes uses the word (θέλω) in the weaker sense, and it sometimes uses (βούλομαι) in the stronger sense.[287] [287] Marvin R. Vincent, Word Studies in the New Testament, vol. 1 (New York: Charles Scribner’s Sons, 1905), 12-15.Matthew 1:19 — Comments - Because Joseph was a righteous man, he had to make a decision. He could not dwell with an adulterous woman. He knew that this decision must be based upon the Law of Moses. He could have had her put to death by public stoning (Leviticus 20:10), but this would have made both of them a public spectacle. Leviticus 20:10, “And the man that committeth adultery with another man’s wife, even he that committeth adultery with his neighbour’s wife, the adulterer and the adulteress shall surely be put to death.” Deuteronomy 22:20-21, “But if this thing be true, and the tokens of virginity be not found for the damsel: Then they shall bring out the damsel to the door of her father’s house, and the men of her city shall stone her with stones that she die: because she hath wrought folly in Israel, to play the whore in her father’s house: so shalt thou put evil away from among you.” Or, Joseph could have taken Mary to the priest and implemented the Law of Jealousy, in which she would have had to drink water sprinkled with dust from the temple floor (Numbers 5:11-31). But even this would have made her a public example by making her publicly cursed among the people. Or, he could have given her a writing of divorcement (Deuteronomy 24:1). Deuteronomy 24:1, “When a man hath taken a wife, and married her, and it come to pass that she find no favour in his eyes, because he hath found some uncleanness in her: then let him write her a bill of divorcement, and give it in her hand, and send her out of his house.” This third method would have been the quietest way in which to handle the situation and can be allowed by the reading of this verse. A Jewish betrothal necessitated such a document as much as a marriage. However, before Joseph could do any of these things, God divinely intervened by a dream. In his comments on this verse in Matthew, John Lightfoot refers to the Talmudic tract ‘Gittin,’ which gives us an example of how simple and quietly a Jewish divorce can take place. He says that where this document treats divorce, the husband “delivers a bill of divorce to a wife to be put away: among other things, it might be given privately, if the husband so pleased, either into the woman’s hand or bosom, two witnesses only present.”[288] [288] John Lightfoot, Horae Hebraicae et Talmudicae: Hebrew and Talmudical Exercitations Upon the Gospels, the Acts, Some Chapters of St. Paul’s Epistle to the Romans and the First Epistle to the Corinthians, vol. 2, ed. Robert Gandell (Oxford: The University Press, 1859), 18-19.In contrast to Joseph’s response, it is interesting to note how Judah reacted in this manner when he found his daughter-in-law with child. He immediately wanted her to be burnt, supposing that this would cause others to see him a righteous man (Genesis 38:24). Genesis 38:24, “And it came to pass about three months after, that it was told Judah, saying, Tamar thy daughter in law hath played the harlot; and also, behold, she is with child by whoredom. And Judah said, Bring her forth, and let her be burnt.” Matthew 1:20 But while he thought on these things, 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. Matthew 1:20 — “But while he thought on these things” – Comments - After having meditated upon the idea of putting his wife away, Joseph had a dream. Often, we will dream about things that are troubling us. This was the case with King Nebuchadnezzar, whose thoughts were upon what events should come to pass afterwards. The Lord then gave the king a dream as a way of revealing to him these future events (Daniel 1:1-21). Daniel 2:29, “As for thee, O king, thy thoughts came into thy mind upon thy bed, what should come to pass hereafter: and he that revealeth secrets maketh known to thee what shall come to pass.” Matthew 1:20 — “behold, the angel of the Lord appeared unto him in a dream” – Comments - It is interesting to note that the Old Testament refers to young men having visions and old men having dreams. Thus, a dream was an acceptable way that the Jews believed God would speak to a man. Joe 2:28, “And it shall come to pass afterward, that I will pour out my spirit upon all flesh; and your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions:” The Old Testament gives us a number of examples of God speaking to people in dreams. Genesis 31:11, “And the angel of God spake unto me in a dream, saying, Jacob: And I said, Here am I.” 1 Kings 3:5, “In Gibeon the LORD appeared to Solomon in a dream by night: and God said, Ask what I shall give thee.” Note how King Saul sought the Lord by dreams, but found none. 1 Samuel 28:6, “And when Saul enquired of the LORD, the LORD answered him not, neither by dreams, nor by Urim, nor by prophets.” It is very common for God to give us a divine visitation or speak to us in a supernatural way during major changes in our lives. This is the way God spoke to Jacob, and this is the way the Lord has intervened in my life. The devil does not know what God speaks to us in divine dreams, therefore, Satan could not immediately hinder to what was going on in the heart of Joseph. Matthew 1:20 — “saying, Joseph, thou son of David” – Comments (1) - The “son of David” means “a descendent of David.” We find in the first verse of this chapter that the word “son of” is not modified with the definite article “the” in the Greek, thus leaving the meaning of “son of” as indefinite. Therefore, the phrase “son of” may easily be translated in this context as “descendent of.” The use of the article in Matthew 1:1 in the KJV and other modern English versions has been added by translators. In contract, every use of the word “son of” in verses 2-16 is modified by the definite article “the,” meaning that a person is being identified as the immediate son of his father, although we know of a number of exceptions to this rule in this genealogy. So it is in verse 20, where the definite article is not used again in the Greek. This gives us the meaning, “descendent of David.” Comments (2) - Whether Joseph was David’s son thru Solomon (Matthew’s genealogy) or thru Nathan (Luke’s genealogy), Joseph was definitely of the lineage of David and Abraham. This phrase ties Joseph to the genealogy of Jesus Christ in Matthew 1:1-17 and gives him a significant role in the birth and childhood of the Messiah. Matthew emphasizes Joseph’s relationship to David in order to support Jesus’ right as heir to the Davidic throne. Comments (3) - The angel knew about God’s covenant promise to David. He knows that Jesus is David’s seed who will be established forever (1 Chronicles 17:14). The angel could have said, “Joseph, son of Jacob.” However, God’s promise to David was being fulfilled, so the angel refers to David and Joseph’s ancestry back to David in light of the fulfillment of God’s promises. 1 Chronicles 17:14, “But I will settle him in mine house and in my kingdom for ever: and his throne shall be established for evermore.” This title for Joseph related Joseph to the birth of Jesus Christ in an indirect way, since Joseph was not the biological father of the Lord Jesus. Matthew 1:20 — “fear not to take unto thee Mary thy wife” – Comments - It is interesting to note that the angel addressed Joseph’s worries with the statement, “Fear not.” This reveals that the source of our concerns is fear. We know that fear is the opposite of faith. When the angel revealed to Joseph God’s divine plan at work in his life, he stopped worrying and trusted God with this difficult situation he was facing; because Joseph, a just man, loved God. It was this love that removed his fears. The Scriptures say, “There is no fear in love; but perfect love casteth out fear: because fear hath torment. He that feareth is not made perfect in love,” (1 John 4:18). Bob Larson uses this acrostic to define fear: “False Evidence Appearing Real.”[289] Kenneth Copeland says that as faith opens the door for the anointing to work, so does fear open up the door and allow torment to come in.[290] It took genuine faith in God for Joseph to believe what the angel said about a virgin birth and to act in obedience to these words. A virgin had never conceived before. Nothing like this had ever happened before. Joseph had no reference point in his life to compare such an event. He had to utterly trust and fear God in this situation. [289] Bob Larson, Bob Larson in Action, on Trinity Broadcasting Network (Santa Ana, California), television program. [290] Kenneth Copeland, Believer’s Voice of Victory (Kenneth Copeland Ministries, Fort Worth, Texas), on Trinity Broadcasting Network (Santa Ana, California), television program.Matthew 1:20 — “for that which is conceived in her is of the Holy Ghost” – Comments - The Spirit of God has the power to transform the pre-incarnate Word of God into a tiny seed, and place Him within the womb of Mary. The power of the Spirit of God to create the heavens and the earth waxes small in comparison to be able to transform God Himself into a tiny seed. Benny Hinn says, “The Holy Ghost took God and made Him into a man.”[291] [291] Benny Hinn, This Is Your Day (Benny Hinn Ministries, Grapevine, Texas), on Trinity Broadcasting Network (Santa Ana, California), television program, 5 November 2012.Matthew 1:21 And she shall bring forth a son, and thou shalt call his name JESUS: for he shall save his people from their sins. Matthew 1:21 — “And she shall bring forth a son” – Comments - Note that the angel does not tell Joseph that Mary would bring forth a son for him, as the angel told Zacharias (Luke 1:13). This is because Joseph was not the biological father, as was Zacharias. Luke 1:13, “But the angel said unto him, Fear not, Zacharias: for thy prayer is heard; and thy wife Elisabeth shall bear thee a son, and thou shalt call his name John.” Matthew 1:21 — “and thou shalt call his name JESUS” - Comments (1) - The Greek word “Ιησους” (G2424) is translated “Jesus.” Why is this particular name given to the Son of God? The rest of the verse explains the reason: because Jesus’ name means “salvation.” Ιησους is the Greek translation for the Hebrew name “Joshua” (ιְ ?δεֹ ?ωׁ ?εּ ?ςַ) or (ιְ ?δεֹ ?ωֻׁ ?ςַ) (H3091), which means, “Jehovah-saved” (Strong), being a combination of the Hebrew word δεδι, meaning “Jehovah,” and (ιָ ?ωַׁ ?ς) (H3467), meaning, “to be safe, to free or succor” (Strong). Joshua’s original name was Oshea, or Hosea (δεֹ ?ωֵׁ ?ςַ) (H1954), meaning “deliverer” (Strong). However, in Numbers 13:8; Numbers 13:16, Moses changed his name from Oshea to Joshua (ιְ ?δεֹ ?ωׁ ?εּ ?ςַ). Numbers 13:8, “Of the tribe of Ephraim, Oshea the son of Nun.” Numbers 13:16, “These are the names of the men which Moses sent to spy out the land. And Moses called Oshea the son of Nun Jehoshua.” The name “Joshua” is thus a contraction of the name “Jehoshua.” In the later Old Testament books, it takes the name “Jeshua” (Nehemiah 7:7; Nehemiah 8:17), from which the Greek translation reads “Jesus.” Nehemiah 7:7, “Who came with Zerubbabel, Jeshua, Nehemiah, Azariah, Raamiah, Nahamani, Mordecai, Bilshan, Mispereth, Bigvai, Nehum, Baanah. The number, I say, of the men of the people of Israel was this;” Nehemiah 8:17, “And all the congregation of them that were come again out of the captivity made booths, and sat under the booths: for since the days of Jeshua the son of Nun unto that day had not the children of Israel done so. And there was very great gladness.” Comments (2) - Apparently, in Jewish tradition, the fathers named the firstborn child. See Luke 1:63, “And he asked for a writing table, and wrote, saying, His name is John. And they marvelled all.” We do see that the Jews often named their child according to the mercy that God had shown them, as was the case of Leah naming her sons conceived by Jacob, or the Jews named their child according to the divine task given to them, as was the case of the children of Israel and Hosea. In the case of Jesus Christ, God provides the name in order to show His mercy upon His children and to reveal the calling of Jesus as the One who is to save His people from their sins. Matthew 1:21 — “for he shall save his people from their sins” – Comments - Note that Jesus did not come to save His people from Roman rule, but rather from their sins. This phrase is very likely a quote from Psalms 130:8. Psalms 130:8, “And he shall redeem Israel from all his iniquities.” Psalms 130 is found in the group of Songs of Degrees which the children of Israel commonly sung as they made their way to Jerusalem during times of yearly feasts. Therefore, Joseph would have been familiar with this quote from the angel. He would have sung it often as he came to Jerusalem with others to seek God’s face in repentance and to pray for deliverance from the oppression of the Romans. We know that Joseph understood that the Lord was going to save the people of Israel from their sins. It was not until the book of Acts that the disciples fully understood that Jesus Christ died for all people, which included the Gentiles also. Paul then explains in his epistles that the Church is the “Israel of God”. Thus, we understand the angel to means in this verse that Jesus would save all of those people who would put their faith in Him. Matthew 1:21 — Comments (1) - The expected return of the Messiah was, in the minds of the people, to deliver them from their Roman oppression. But this statement from the angel clearly gives Joseph the reason for the coming of the Messiah, which was to deliver the people from their sins and reconcile them back to God. As Matthew’s Gospel progressively reveals, the Gentiles are to be now included in this group of people. This became a stumbling block for the Jews. Comments (2) - As we have seen a number of times in the Old Testament, when God appeared to men and told them what to name their sons and daughters, the meaning of this name always matched the ministry of this person, or to proclaim a prophetic message. Here, the name Jesus means, “salvation,” since He shall save His people from their sins. Matthew 1:22 Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying, Matthew 1:22 — Comments - The phrase ἵναπληρωθῇ (that it might be fulfilled) is unique to the Gospel of Matthew, being used nine times (Matthew 1:22; Matthew 2:15; Matthew 2:17; Matthew 2:23; Matthew 4:14; Matthew 8:17; Matthew 12:17; Matthew 13:35; Matthew 21:4), with similar phrases being used loosely three times in other places in Matthew (Matthew 13:14; Matthew 26:56; Matthew 27:9).[292] The reason this phrase is unique to the Gospel of Matthew is because the primary theme of this Gospel is the testimony of the Old Testament Scriptures, which states that Jesus Christ is the coming Messiah, who will reign as King of the Jews. Thus, the Gospel of Matthew continually declares that Jesus Christ fulfills Old Testament Messianic passages. [292] A tenth Matthean ἵναπληρωθῇ formula can be found in Matthew 27:35 in the KJV. However, the rules of modern textual criticism require the omission this phrase from the UBS4 because it is not found in the earliest Greek manuscripts. Thus, only nine ἵναπληρωθῇ formulae will be considered in this commentary.Matthew 1:23 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 — “and they shall call his name Emmanuel” – Word Study on “Emmanuel” – Strong says the Greek name “Emmanuel” (Έμμανουήλ) (G1694) means “God with us,” which is a Greek transliteration of the Hebrew name “Immanuel” (ςִ ?ξָּ ?πεּ ?ΰֵ ?μ) (H6005). Strong says this Hebrew name is a compound of three Hebrew words: ςִ ?ν (H5973) (with), and ΰֵ ?μ (H410) (a contracted form for “the Almighty”), plus the suffix pronoun πε (us), so that this compound word means, “with us (is) God.” Comments - The Greek word Έμμανουήλ has one use in the New Testament (Matthew 1:23), and its Hebrew name “Immanuel” has two uses in the Old Testament (Isaiah 7:14; Isaiah 8:8). — Isaiah 7:14, “Therefore the Lord himself shall give you a sign; Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel.”

Isaiah 8:8, “And he shall pass through Judah; he shall overflow and go over, he shall reach even to the neck; and the stretching out of his wings shall fill the breadth of thy land, O Immanuel.” Scripture Reference - Note also: Isaiah 8:10, “Take counsel together, and it shall come to nought; speak the word, and it shall not stand: for God is with us.” Comments - Note that Matthew slightly changes the quote of Isa 7:14 from “she shall call” to read, “they shall call.” Matthew is emphasizing that this child has been born to redeem a people back to God, in contrast to immediate context of Isaiah’s prophecy, which states that mother would conceive as a sign of God’s deliverance to ancient Israel. In other words, this is a dual prophecy, and must be adapted to the first century Jews. Thus, Matthew is saying that the people whom He has redeemed will call Him “Emmanuel.” NIV, “Therefore the Lord himself will give you a sign: The virgin will be with child and will give birth to a son, and (she) will call him Immanuel.” Isaiah will later make this point that this child has been given to God’s people as a leader. Isaiah 9:6, “For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace.” Some translations of Isa 7:14 read, “thou shalt call.” This is because the third person feminine singular, “she,” and the second person singular, “you,” have the same Hebrew construction within the written text so that it is a possible translation. Brenton, “Therefore the Lord himself shall give you a sign; behold, a virgin shall conceive in the womb, and shall bring forth a son, and thou shalt call his name Emmanuel.” Rotherham, “Wherefore let My Lord Himself give you a sign, Lo! a Virgin, being with child and giving birth to a son, thou wilt call his name Immanuel.” John Wesley comments that this slight change in wording indicates that Matthew originally wrote his Gospel in the Greek language rather than in the Hebrew as some early Church fathers have stated.[293] [293] John Wesley, Notes on the New Testament, in The Wesleyan Heritage Library (Rio, WI: Ages Digital Library: Wesleyan Heritage Publications, 2002), comments on Matthew 1:23.Matthew 1:23 — “which being interpreted is, God with us” – Comments - Matthew opens and closes his Gospel with the promise that God is now with us and that He will never forsake us. Matthew 28:20, “Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. Amen.” Matthew 1:23 — Scripture References - Note similar verses: John 1:14, “And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth.” 1 Timothy 3:16, “And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory.” Matthew 1:22-23 — Comments - The Prophecy of Jesus’ Virgin Birth - The prophecy of Jesus’ virgin birth recorded in Matthew 1:22-23 is taken from Isaiah 7:13-14. Isaiah 7:13-14, “And he said, Hear ye now, O house of David; Is it a small thing for you to weary men, but will ye weary my God also? Therefore the Lord himself shall give you a sign; Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel.” It reveals to us the purpose of God in His divine plan of redemption for mankind. The word “Behold” indicates that God would do a wonderful and extraordinary thing to bring about His purposes. How did Matthew interpret Isaiah 7:13-14 as a prophecy of the virgin birth of the Messiah: perhaps the answer lies in the fact that the Messiah is spoken of within the broader context of this passage in the book of Isaiah. In chapter 7, Ahaz was king of Judah. The kings of northern Israel and Syria had united in order to come against Judah. When the heart of Ahaz was weak, the Lord sent Isaiah to speak to the king and to tell him to ask from God a sign. When Ahaz refused to trust in the Lord, then Isaiah prophesied that God Himself would give a sign, or a pledge that the land of Judah would be delivered. He said that a virgin would conceive a son, and before this child was old enough to know the difference between good and evil, the kings of the north would be removed. In explaining Moyer’s view of how Matthew interpreted this Old Testament as Messianic by considering the broader context of nearby passages in the book of Isaiah, D. A. Carson says, “The promised Immanuel (Matthew 7:14) will possess the land (Matthew 8:8), thwart all opponents (Matthew 8:10), appear in Galilee of the Gentiles (Matthew 9:1) as a great light to those in the land of the shadow of death (Matthew 9:2). He is the Child and Son called “Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace” in Matthew 9:6, whose government and peace will never end as he reigns on David’s throne forever (Matthew 9:7).”[294] Within the context of Isaiah 6-12, which speaks of the nation of Israel going into exile and the Messiah coming to deliver His people, the virgin birth spoken of in Isaiah 7:14 fits properly within the context of Matthew’s announcement that Jesus Christ is the Coming Messiah, who has come to save His people. Carson notes that we even see Matthew referring to this exile in Matthew 1:11-12; Matthew 1:17 as a fulfillment of Isaiah’s prophecy, and we will see the Evangelist come back to this passage in Isaiah 6-12 when he introduces Jesus’ ministry in Galilee, for he will quote from Isaiah 9:1-2. [294] D. A. Carson, Matthew, in The Expositor’s Bible Commentary, vol. 8, eds. Frank E. Gaebelien, J. D. Douglas, Dick Polcyn (Grand Rapids, MI: Zondervan Pub. House, 1976-1992), in Zondervan Reference Software, v. 2.8 [CD-ROM] (Grand Rapids, MI: The Zondervan Corp., 1989-2001), notes on Matthew 1:23.Matthew 1:24 Then Joseph being raised from sleep did as the angel of the Lord had bidden him, and took unto him his wife: Matthew 1:24 — Comments - The phrase “and took unto him his wife” tells us that Joseph then consummated the marriage by taking her into his home, and perhaps having a public marriage ceremony to precede this. This was the reason that Joseph would then travel with Mary to the city of Bethlehem with her. We can imagine the anxiety of a young bride who was now with a child wondering if her husband would embarrass her and divorce her. Yet, God knows our hearts, so He miraculously intervened in this situation to bring about a blessed consummation of marriage. When we yield ourselves to God’s plan for our lives, and allow the seed of God to impregnate our spirit and we obey His divine call, He will work out circumstances around us in a miraculous way, as He did for Mary, the mother of our Lord. Matthew 1:25 And knew her not till she had brought forth her firstborn son: and he called his name JESUS. Matthew 1:25 — “And knew her not till” – Comments - It is interesting to point out that the author uses the imperfect tense for the word “knew,” which implies continuous action done in the past. Therefore, we may read it to say, “he continued with her during her period of pregnancy without knowing her.” Joseph did not lay with Mary until after the birth of Jesus Christ.[295] [295] A. T. Robertson, Word Pictures in the New Testament, in P.C. Study Bible, v. 3.1 [CD-ROM] (Seattle, WA: Biblesoft Inc., 1993-2000), comments on Matthew 1:25.Matthew 1:25 — “she had brought forth her firstborn son” - Comments - The phrase “firstborn son” tells us that Mary, the mother of Jesus, had children after the Messiah. In fact the Scriptures tell us that Mary had four other sons and at least two daughters. Matthew 12:46, “While he yet talked to the people, behold, his mother and his brethren stood without, desiring to speak with him.” Matthew 13:55-56, “Is not this the carpenter’s son? is not his mother called Mary? and his brethren, James, and Joses, and Simon, and Judas? And his sisters, are they not all with us? Whence then hath this man all these things?” Matthew 1:25 — Comments - There has been debate in the early writings of the Church whether Jesus Christ had any blood brothers, or were they simply step-brothers. But this phrase indicates that Joseph did “know” Mary at a later date, and therefore, she conceived again and gave Joseph his own biological children. Scripture Reference - Note a similar verse in Luke: Luke 2:7, “And she brought forth her firstborn son, and wrapped him in swaddling clothes, and laid him in a manger; because there was no room for them in the inn.”