His Word Today

¹⁸ Now the birth of Jesus Christ took place in this way. When his mother Mary had been betrothed to Joseph, before they came together she was found to be with child from the Holy Spirit. ¹⁹ And her husband Joseph, being a just man and unwilling to put her to shame, resolved to divorce her quietly.” (Matthew 1:18-19 ESV)

Today’s text reveals three things about Joseph in the extraordinary circumstances he and Mary faced. First, he was a just man. Second, he was unwilling to shame Mary. Third, he resolved to quietly divorce her. Let’s individually examine each of these statements.

First, Joseph was a just man. To be just (δίκαιος; dikaios) means to be righteous. In other words, Joseph was a man who wanted to do what was right; not only in the sight of God but also in the sight of the Word of God. He was a true believer.

Second, Joseph did not want to shame Mary. To shame (παραδειγματίζω; paradeigmatizō) meant to make Mary a public example. This suggests the act and observance of public stoning to death for adultery (Deut. 22:23-24). He did not want Mary executed; publicly or privately. This was because he loved her.

Third, he resolved to quietly divorce her. Resolved (βούλομαι; boulomai) means to wish or desire. To divorce her (ἀπολύω; apolyō) meant to set Mary free from the betrothal. He made this painful but gracious decision.

“Stoning was the legal prescription for this sort of adultery (Deut. 22:23–24). Joseph’s righteousness meant he was also merciful; thus, he did not intend to “disgrace” Mary. The phrase “a just man” is a Hebraism suggesting that he was a true believer in God who had thereby been declared righteous, and who carefully obeyed the law (see Gen. 6:9). To “divorce her” would be to obtain a legal divorce (Matt. 19:8–9; Deut. 24:1), which according to the Jewish custom was necessary in order to dissolve a betrothal (Matt. 1:18),” explains Dr. John MacArthur.

“The placement of Joseph’s family at the end of the third set of fourteen generations (Matt. 1:16) tells us that they will be the people God uses to restore the kingdom. Joseph is the adopted father of the Son who fulfills ultimately all of the Lord’s promises. Righteous Joseph is a fine choice to raise the Christ, for he loves and delights in God’s law,” explains Dr. R.C. Sproul.

According to the custom in Joseph’s day (circa 4 b.c.), he and Mary would be engaged for a full year (without living together), and would require a legal divorce to dissolve their bond. Mary became pregnant during this period (v. 18), which implied there had been unlawful sexual relations before the proper time. Joseph knew he was not guilty of this sin. Circumstances indicated that Mary was.

Joseph decided to initiate a divorce to preserve his righteousness and good name. He also did not want to put Mary to shame. He chose to pursue a private divorce; an acceptable provision according to the law of Moses (Num. 5:11–31). This avoided embarrassing Mary publicly (Matt. 1:19). 

However, the LORD would sovereignly inform Joseph of His will. The LORD’s purpose would supersede Joseph’s and also be in harmony with God’s Word. The same holds true for believers in Christ today.

Soli deo Gloria!

¹⁸ Now the birth of Jesus Christ took place in this way. When his mother Mary had been betrothed to Joseph, before they came together she was found to be with child from the Holy Spirit. ¹⁹ And her husband Joseph, being a just man and unwilling to put her to shame, resolved to divorce her quietly.” (Matthew 1:18-19 ESV)

In several ways, Matthew’s account of Jesus’ incarnation parallels the birth narrative found in Luke 1:26ff. However, Matthew’s narrative focus in not on Mary but rather on Joseph.

Matthew mentions the one-year betrothal period of engagement known as the Kuddushin. The actual wedding ceremony, referred to as the Huppa, had yet to take place.

Matthew also mentions that this betrothal period occurred “before they came together.” In other words, Mary and Joseph had not consummated their relationship (Luke 1:27-38). However, in a restricted sense theirs was essentially a marriage.

“The fact that Jesus was born “of Mary” only, as indicated in the genealogical record (Matthew 1:16), demanded further explanation. Matthew’s explanation can best be understood in the light of Hebrew marriage customs. Marriages were arranged for individuals by parents, and contracts were negotiated. After this was accomplished, the individuals were considered married and were called husband and wife. They did not, however, begin to live together. Instead, the woman continued to live with her parents and the man with his for one year. The waiting period was to demonstrate the faithfulness of the pledge of purity given concerning the bride. If she was found to be with child in this period, she obviously was not pure, but had been involved in an unfaithful sexual relationship. Therefore, the marriage could be annulled. If, however, the one-year waiting period demonstrated the purity of the bride, the husband would then go to the house of the bride’s parents and in a grand processional march lead his bride back to his home. There they would begin to live together as husband and wife and consummate their marriage physically. Matthew’s story should be read with this background in mind,” explains Dr. John Walvoord.

It was at this time that Mary was pregnant. The text says she was found to be with child by the Holy Spirit. Mary became pregnant while remaining a virgin. The pregnancy occurred through the supernatural power of the Holy Spirit. The immediate cause of her condition was the powerful-life imparting creative work of God the Holy Spirit. Mary knew this pregnancy occurred because the angel told her this would happen (Luke 1:26-35). She knew Joseph was not the biological father because they had not consummated their relationship. Joseph knew this too. What an extraordinary set of circumstances Joseph was also facing.

“Mary and Joseph were in the one-year waiting period when Mary was found to be with child. They had never had sexual intercourse and Mary herself had been faithful (vv. 20, 23). While little is said about Joseph, one can imagine how his heart must have broken. He genuinely loved Mary, and yet the word came that she was pregnant,” concludes Dr. Walvoord.

What would Joseph do in light of these extraordinary circumstances? That is what we will examine next time. Suffice to say that Joseph will do that which is right and biblical. How about us?

May the Lord’s truth and grace be found here.

Soli deo Gloria!

“Now the birth of Jesus Christ took place in this way. When his mother Mary had been betrothed to Joseph, before they came together she was found to be with child from the Holy Spirit.” (Matthew 1:18 (ESV)

^26 “In the sixth month the angel Gabriel was sent from God to a city of Galilee named Nazareth, ²⁷ to a virgin betrothed to a man whose name was Joseph, of the house of David. And the virgin’s name was Mary.” (Luke 1:26-27)

God chooses ordinary people to serve Him. People just like you and me. People just like a girl named Mary. How does God go about choosing people to serve Him? First of all, He finds you. What do we know about Mary? In light of our study of the Gospel of Matthew, the Gospel of Luke provides some excellent insight.

To begin with, Mary lived in Nazareth. Nazareth was a town located approximately 22 miles east from the Mediterranean Sea and 15 miles west of the Sea of Galilee. It was located in the lower region of Galilee. It was surrounded by hills. It was known for bad morals and bad religion. It was a small town; not a capital but rather a village.

Nazareth had a reputation during the first century. The overall perspective of Jewish people at the time regarding Nazareth can best be summed up by Jesus’ disciple Nathaniel: “And Nathanial said to him (Phillip), Can anything good come out of Nazareth” (John 1:46)? Yet the Prophet Isaiah wrote that the Messiah would be called a Nazarene. This was a Hebrew reference of the Messiah being from the “branch of David.” 

 Second, she was a virgin. The Greek word for virgin, παρθένον (parthenon), means an unmarried person, in this case a female. In other words, Mary had never engaged in sexual intercourse; voluntary or otherwise. She was a virgin in every sense of the word. Matthew’s Gospel will bear this out later on in our study.

Third, she was engaged or betrothed to a man named Joseph. The Jewish betrothal period, called the Kuddushin, was an arranged engagement. Their legally bound marriage ceremony had yet to take place. This was called the Huppa. It would be like our modern weddings and receptions. However, the celebration would often last seven days. This would be what Jesus and His disciples encountered when they attended a wedding in Cana (John 2:1-11).

Mary and Joseph would not have had any physical relationship. They lived in separate homes. The Kuddushin lasted approximately a year. The purpose of this engagement period of time was to prove the fidelity of both individuals. Mary had been solemnly promised to Joseph. As noted, he belonged to the family of David (Matthew 1:1-17). In a real sense, they were “legally married.” If either partner proved unfaithful, or other problems arose, then a formal bill of divorcement was required to nullify the betrothal contract.

Mary could very well have been in her teens. Marriages and betrothals in the culture were arranged at a young age. Betrothals often occurred when girls were as young as twelve or thirteen. Perhaps because of her maturity, Mary could have been in her late teens. We can only speculate.

What about you? Where, when and how did God find you? What were the circumstances which led Him to not only convert you but to begin using you? Take time to reflect on God’s usage of you through the years. Thank Him for the privilege it is to serve the One, True God.

May the Lord’s truth and grace be found here.

Soli deo Gloria!

“Now the birth of Jesus Christ took place in this way. When his mother Mary had been betrothed to Joseph, before they came together she was found to be with child from the Holy Spirit.” (Matthew 1:18 (ESV)

I have lived long enough to have witnessed extraordinary circumstances. Extraordinary means “unusual or remarkable; unusually great; that which provides astonishment or admiration.” Circumstances mean “a fact; an occurrence or a condition.” I’m certain that you have also experienced extraordinary circumstances in your life. However, none can compare to what a young girl named Mary experienced.

May became involved in the birth of Jesus Christ; the long awaited Messiah. She most likely never expected to be. However, the LORD had other plans. The name Jesus means Savior. The title Christ means the Anointed One. Jesus of Nazareth was the Anointed One of God.

Mary was betrothed to a man named Joseph. Both of them may have been young teenagers. Betrothal in ancient Israel was in some ways like an engagement. It was called the Kuddushin. It lasted up to one year.

It was during a time prior to the consummation of their marriage. The wedding ceremony, known as the Huppa, had not yet occurred. In other words, Mary was still a virgin. Matthew writes, “…before they came together.”

“The phrase employed by the Evangelist, before they came together, is either a modest appellation for conjugal intercourse, or simply means before they came to dwell together as husband and wife and  to make one and family. The virgin had not yet been delivered by her parents into the hands of her husband, but still remained under their roof,” states John Calvin.

“Jewish betrothal was as binding as modern marriage. A divorce was necessary to terminate the betrothal (v. 19) and the betrothed couple were regarded legally as husband and wife (v. 19)—although physical union had not yet taken place,” explains Dr. John MacArthur.  

Matthew wrote nothing extraordinary about Mary up to this point. Then he states, “…she was found to be with child from the Holy Spirit.”

Mary became pregnant while remaining a virgin. The baby was conceived, or life generated, by the Holy Spirit. The cause of her condition was the powerful-life imparting creative work of God the Holy Spirit. There was nothing sordid about this miraculous conception. Mary knew this pregnancy occurred because the angel Gabriel told her this would happen (Luke 1:26-35). She also knew Joseph was not the biological father.

“The birth of Jesus was a fulfillment of Messianic prophecy (Isaiah 7:1-14). The people had been looking for a son of David, but not for Immanuel. Perhaps no one genuinely heard the prophecy; nevertheless, one was given (the fact that we are deaf does not mean God fails to speak),” explains commentator Daniel M. Doriani.

More to come. Have a blessed day in the LORD.

Soli deo Gloria!

³ “and Judah the father of Perez and Zerah by Tamar, and Perez the father of Hezron, and Hezron the father of Ram,^[a] 4 and Ram the father of Amminadab, and Amminadab the father of Nahshon, and Nahshon the father of Salmon, ⁵ and Salmon the father of Boaz by Rahab, and Boaz the father of Obed by Ruth, and Obed the father of Jesse, ⁶ and Jesse the father of David the king. ¹⁶ and Jacob the father of Joseph the husband of Mary, of whom Jesus was born, who is called Christ.” (Matthew 1:3-6, 16 ESV)

In Matthew’s selective genealogy of Jesus Christ (Matthew 1:1-17), he lists in today’s text five women. In the cultural context of first century Israel, it was uncommon for women to be named in a genealogy. Therefore, this is a striking occurrence.

Before we answer the question of why Matthew did this, a study of who these five women were is appropriate. While all the names listed represent sinful people, these females particularly stand out.

Tamar. Tamar was the Canaanite daughter-in-law of Judah. She married Er, Judah’s first born son (Genesis 38:1-6). Following Er’s death, she posed as a prostitute to seduce Judah due to his unjust treatment of her (Genesis 38:13-30).

Rahab. Rahab was a Gentile and an actual prostitute in Jericho (Joshua 2). She is listed in Hebrews 11 as a person of sincere faith in the LORD. “By faith Rahab the prostitute did not perish with those who were disobedient because she had given a friendly welcome to the spies” (Hebrews 11:31).

Ruth. Ruth was a Moabite (Ruth 1:1-3). This means the she was a descendant of an incestuous relationship between Lot, Abraham’s nephew, and his daughters (Genesis 19:30-38).

The wife of Uriah. Bathsheba was Uriah the Hittites wife (2 Samuel 11). She had an adulterous affair with King David and became pregnant with his child. Following the murder of Uriah by David, she married David and bore their child who died in infancy. She would later bear David a second child; Solomon (2 Samuel 12:24-25).

Mary. Mary displayed all the makings of a young woman who became pregnant by another man while betrothed to Joseph (Matthew 1:18-19). Therefore, Joseph chose to divorce her quietly.

Why did Matthew include these five women in this genealogy?

“Genealogies in the ancient world did not normally include women, but Tamar, Rahab, Ruth, and Uriah’s wife (Bathsheba) are found in Matthew’s ancestry of Jesus (vv. 3, 5–6). All of these women were Gentiles or married to a Gentile: Tamar and Rahab were Canaanites (Gen. 38; Josh. 2), Ruth was a Moabitess (Ruth 1:4), and Bathsheba’s first husband was a Hittite (2 Sam. 11). These names could have been omitted, but Matthew includes them to show us that God’s family in Christ is comprised of faithful Jews and Gentiles,” explains Dr. R. C. Sproul.

“Moreover, Rahab’s inclusion in Jesus’ lineage despite her past in harlotry reminds us of God’s grace. Indeed, the Savior has relatives with a more wicked past than Rahab (Manasseh, for instance; 2 Chron. 33:1–20; Matt. 1:10), but these sinners, because they turned from their evil, were not cut off from God’s covenant blessings.”

“Jesus, takes even great sinners, at their repentance, into the nearest relation to himself,” Puritan Matthew Henry comments,

Each of these women are object lessons of God’s divine grace; and grace alone (Romans 3:21-26; Ephesians 2:1-10). Are not we all.

Soli deo Gloria,

“The book of the genealogy of Jesus Christ, the son of David, the son of Abraham.” (Matthew 1:1 (ESV)

The arrival of a king is a spectacular event. With possible exceptions, the monarchy of the United Kingdom is probably one of the last remaining still in existence. King Charles III succeeded his mother Queen Elizabeth II upon her death earlier this year. The British subjects, or citizens, not only mourned the death of their queen, but also anticipated the coronation of their new king.  

In the first century, the Jewish people were anticipating the arrival of their king. They anticipated their king, or Messiah, would finally free them from the bondage of Gentile governments they had endured for nearly half a millennium. Rather than anticipating a redeemer of their sins, Israel was expecting a political deliverer.

Not just anyone could be the King of Israel. He must have a kingly lineage. He not only had to be a descendant of Abraham but also belong to the family of David.

“The Messiah was to be a “son [descendant] of David”; “Son of Abraham” was applied to Jewish people in general, so Matthew begins by reminding us that Jesus is Jewish. Genealogies could provide unity to a survey of history between major figures (as with Adam, Noah and Abraham in Gen 5, 11). Greek readers often called the book of Genesis “the book of generations,” and the title is also used for genealogies and other accounts contained in it (Gen 2:4; 5:1 LXX). In Genesis genealogies are named for the first person cited, but Matthew’s genealogy is named for the person in whom it climaxes, Jesus Christ,” states commentator Craig Keener.

In writing to a Jewish audience, Matthew began his Gospel with Jesus Christ’s genealogy. This evidenced without a doubt that Jesus was not only a descendant of Abraham but also King David and Solomon.

“David’s throne passed from father to son starting with Solomon (1 Kings 1:28–31). Under levirate marriage laws, a Davidite whose physical forefathers were not heirs to the throne could be adopted into the royal line if the heir by way of natural descent died childless (Deut. 25:5–10). Matthew 1:12, for example, tells us Zerubbabel was Shealtiel’s son even though he was Shealtiel’s nephew (1 Chron. 3:17–19). Perhaps Shealtiel died without having a son and Zerubbabel was adopted as the royal heir due to a levirate marriage. Maybe the right to David’s throne by way of Solomon finally came to Joseph through such marriages even though Jesus’ actual physical ancestor was Solomon’s brother, Nathan (Luke 3:31),” explains R. C. Sproul.

The Messiah’s incarnation was not left to chance or fate. It was perfectly predicated and providentially accomplished by God.

I encourage you to read Matthew 1:1-17. Have a blessed day in the Lord.

Soli deo Gloria!

The Gospel of Matthew contains many sermons by Jesus. Matthew contains five major discourses: the Sermon on the Mount (chs. 5–7); the commissioning of the apostles (ch. 10); the parables of the kingdom (ch. 13); the childlikeness of the believer (ch. 18); and the discourse of Jesus’ second coming (chs. 24–25).

“Each discourse ends with a variation of this phrase: “when Jesus had finished these sayings” (7:28; 11:1; 13:53; 19:1; 26:1). That becomes a motif signaling a new narrative portion. A long opening section (chs. 1–4) and a short conclusion (28:16–20), bracket the rest of the Gospel, which naturally divides into five sections, each with a discourse and a narrative section. Some have seen a parallel between these five sections and the five books of Moses in the OT,” states Dr. John MacArthur.

The conflict between Christ and the Pharisees is another theme in Matthew’s Gospel. Matthew shows the error of the Pharisees for the benefit of his Jewish audience; not for personal reasons. Matthew omits the parable of the Pharisee and the tax collector; even though that parable would have put him in a favorable light.

Matthew also mentions the Sadducees more than any of the other Gospels. Both the Pharisees and Sadducees are negatively portrayed. Both people groups serve as warning to believers in Christ.  Their doctrine is a leaven that must be avoided (16:11–12). Although these groups were doctrinally at odds with one another, they were united in their hatred of Christ. To Matthew, they epitomized all in Israel who rejected Christ as the true King.

The rejection of Jesus Christ as Israel’s Messiah is another theme in Matthew’s Gospel. Matthew portrays the forceful attacks against Jesus. From the flight into Egypt to the scene at the cross, Matthew paints a striking portrayal of Christ’s rejection than any of the other evangelists. Yet Matthew portrays Jesus as a victorious King who will one day return “on the clouds of heaven with power and great glory” (24:30).

“In Matthew’s account of the crucifixion, no thief repents, and no friends or loved ones are seen at the foot of the cross. In his death, he is forsaken even by God (27:46). The shadow of rejection is never lifted from the story,” states Dr. MacArthur.

“Matthew talks about the breakthrough of the kingdom and the arrival of Jesus in His incarnation. He announces the coming of the kingdom at the beginning of Jesus’ public ministry, and at the end of the book Matthew speaks about the final consummation of the coming of that kingdom in the Olivet Discourse. So from the first page of Matthew to the last page, we see the unifying theme of the coming of the kingdom of God in the appearance of the king Himself, who is the Messiah of Israel and the fulfillment of the kingdom given to Judah,” explains Dr. R. C. Sproul.

I encourage you to begin reading the Gospel of Matthew. Have a blessed day in the Lord.

Soli deo Gloria!

The Jewish flavor of Matthew’s Gospel is conspicuous. This is evident even in the opening genealogy (Matt. 1:1-17), which Matthew traces back to Abraham. This differs from Luke, who in his Gospel shows Christ as the Redeemer of humanity; going all the way back to Adam (Luke 3:23-38). Matthew demonstrates that Christ is the King and Messiah of Israel. This Gospel quotes more than 60 times from OT prophetic passages, emphasizing how Christ is the fulfillment of all those promises.

“The probability that Matthew’s audience was predominantly Jewish is further evident from several facts: Matthew usually cites Jewish custom without explaining it, in contrast to the other Gospels (cf. Mark 7:3; John 19:40). He constantly refers to Christ as “the Son of David” (Matt. 1:1; 9:27; 12:23; 15:22; 20:30; 21:9, 15; 22:42, 45). Matthew even guards Jewish sensibilities regarding the name of God, referring to “the kingdom of heaven” where the other evangelists speak of “the kingdom of God.” All the book’s major themes are rooted in the OT and set in light of Israel’s messianic expectations,” explains Dr. John MacArthur.

Matthew’s use of the Greek language, instead of Hebrew or Aramaic, suggests that he was writing as a Palestinian Jew to other Hellenistic Jews. He wrote as an eyewitness of many events providing firsthand testimony about the words and works of Jesus of Nazareth, the Christ.

Matthew’s purpose was clear. It was to argue that Jesus was the Jewish nation’s long-awaited Messiah. His ample quoting from the OT is specifically designed to show the tie between the Messiah of promise and Jesus the Christ of history. This purpose was always in focus for Matthew. He provides many incidental details from the OT prophecies as proofs of Jesus’ messianic claims (e.g., Matt. 2:17–18; 4:13–15; 13:35; 21:4–5; 27:9–10).

What are the themes contained in the Gospel of Matthew? Since Matthew is concerned with setting forth Jesus as Messiah, the King of the Jews, there is an interest in the OT kingdom promises throughout his Gospel. Matthew’s signature phrase “the kingdom of heaven” occurs 32 times in this book; and nowhere else in all of Scripture.

“The opening genealogy is designed to document Christ’s credentials as Israel’s king, and the rest of the book completes this theme. Matthew shows that Christ is the heir of the kingly line. He demonstrates that he is the fulfillment of dozens of OT prophecies regarding the king who would come. He offers evidence after evidence to establish Christ’s kingly prerogative. All other historical and theological themes in the book revolve around this one,” states Dr. MacArthur.

If we were to look, however, for one single theme that seems to be the most central and most important theme of the entire gospel of Matthew, it would be the theme of the coming of the kingdom. We see in the first instance that the term gospel refers to the gospel of the kingdom—the good news of the announcement of the breakthrough of the kingdom of God. In Matthew’s case, he uses the phrase “kingdom of heaven” rather than the terminology “kingdom of God.” He does this not because he has a different view of the meaning or content of the kingdom of God; rather, out of sensitivity to his Jewish readers, he makes common use of what is called periphrasis, a certain type of circumlocution to avoid mentioning the sacred name of God. So for Matthew, the doctrine of the kingdom of heaven is the same kingdom that the other writers speak of as the kingdom of God,” explains Dr. R. C. Sproul.

I encourage you to begin reading the Gospel of Matthew. Have a blessed day in the Lord.

Soli deo Gloria!