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Bible Commentaries

Garner-Howes Baptist Commentary

Matthew 1

Verse 1

INTRODUCTION TO MATTHEW

WRITER? Matthew, also called Levi, a Jew, is the author of this book, Matthew 9:9; Mr 2:14; Luke 5:27. He was a tax collector, or internal revenue agent of the Roman Government, when Jesus called him to be a disciple. He collected tolls levied against merchandise that came. through the Capernaum area of Galilee by caravans. Matthew was both called as a disciple, and chosen of the Lord as one of His twelve apostles, Matthew 10:1-4; Mr 3:13-29; Luke 6:12-16. He was still numbered with the twelve as they awaited the church empowering of the Holy Spirit on Pentecost, Acts 1:13.

After our Lord called Matthew, Matthew made a feast at his own house, and entertained many other Publicans, that he might introduce them to Jesus, Matthew 9:10; Mr 2:15; Luke 5:29. As a tax collector he is the only gospel writer who gave the account of Jesus’ paying temple tax, Matthew 17:24-27.

TO WHOM? Matthew was primarily written to the Jews, for a witness that Jesus was the promised Redeemer, Messiah, and King. This view is sustained by his use of about sixty (60) references and forty (40) quotations from that Old Testament prophecies relating to Jesus Christ that were said to have occurred, "That it might by fulfilled which was spoken by the prophets." Thus Matthew certifies that those prophecies were fulfilled, or to be fulfilled in Christ, etc. as in Matthew 1:21-23; Matthew 2:5; Matthew 2:15; Matthew 17, 23; Matthew 3:1-3; Matthew 4:12-17; Matthew 12:14-21; Matthew 13:14.

ABOUT WHAT? Matthew presented Jesus Christ to the Jews in the phrase-language of the Jewish people, in terms they could understand. He was that faith-promised-Son of Abraham, and that promised King of the tribe of Judah, and lineage of David, Genesis 12:1-3; Genesis 49:10; 2 Samuel 7:8-16. He used the terms "King" and "Kingdom" so frequently

that his gospel is often referred to as "Gospel of the Kingdom."

While Jesus was rejected by His own Jewish people, as a whole, as both Savior and King, in heaviness of heart, He turned to the Gentile world and called from among them a people for His name’s sake, John 1:11-12; Matthew 23:37-39; Acts 15:13-17.

Jesus established His church in person and Matthew alluded to it thirty-three (33) times as "The Kingdom of Heaven," a term that neither of the other gospel writers used. The term "Kingdom of Heaven" is used by Matthew only, under inspiration, and is used to refer specifically, definitively, and restrictedly, to the New Covenant-Church that Jesus established, to administer His program of worship and service in this church and Gentile age.

Like "The church," "The flock," and "The house of God," (That Jesus built), the "Kingdom of Heaven" refers definitively to that institutional company of baptized believers which Jesus called out, instituted, and mandated to do His work in this age. The term "Kingdom of heaven," as generally held by Protestants, never refers to the sum total of believers in Christ.

A kingdom consists of four basic elements:

1) A King - Jesus was born a king.

2) Subjects - His called, baptized disciples were His obedient subjects.

3) Laws - Jesus gave His laws, commands, mandates to His subjects, before He went away.

4) A territory - Jesus, as King, sent His church disciples, as subjects, to carry forth His laws, labors, and teachings, into all nations as His territory of work.

An acceptance and usage of Matthew’s Gospel usage of the term "Kingdom of Heaven," to refer to the church that Jesus built, to be executive of His New Covenant church-will, in this age, seems to be both definitively correct, and most satisfactory and harmonious as a basis of interpreting most of the New Testament parables, from which protestantism attempts to draw so many lessons of apostasy.

It was written, as attested by most scholars, as the first of the three synoptic gospels, and before the Gospel of John. The date appears to have been between A.D. 50 and 70, before the destruction of Jerusalem. The place where it was written is not known.

WHAT WAS THE OCCASION?

First, to establish a testimony of Jesus Christ as the Son of David and the Son of Abraham, Matthew 1:1.

Second, to present Jesus as the historic, prophetic Redeemer and King of Israel, rejected, even in His resurrection, Matthew 28:13; Matthew 28:15.

Third, to establish and empower the "Kingdom of Heaven," of heaven’s origin, the church, to do His Work in this age, Matthew 16:18; Matthew 26:30-32; Matthew 28:18-20.

(NOTE: DETAILED MAPS AND REFERENCES MAY BE FOUND IN THE 14 VOLUME HARD BOUND COMMENTARY)

SUMMARY OUTLINE

Chart 1.

I. BIRTH OF THE PROMISED KING, (ch. 1).

a. His genealogy (from Abraham and David), v. 1-17.

b. His virgin birth, as it occurred, v. 18-25.

II. INQUIRY CONCERNING AND ACCEPTANCE OF THE KING, (ch. 2).

a. By the magi or wise men, v. 1-12.

b. By Herod, v. 13-23.

III. THE PUBLIC APPEARANCE OF THE KING, (ch. 3).

a. Foretold by John the Baptist, His forerunner, v. 1-12.

b. His Baptism, v. 13-17.

Chart 2.

IV. THE TEMPTATION AND BEGINNING OF THE KING’S MINISTRY, (ch. 4).

a. His fast and testing, v. 1-11.

b. Beginning of His teaching, preaching, and calling disciples, v. 12-25.

V. INAUGURAL ADDRESS OF THE KING TO HIS CHURCH, (ch. 5, 6, 7).

a. Beatitudes given, v. 1-16.

b. His fulfillment of the Law of Moses, v. 17-20.

c. His contrast of Moses and His higher standards, v. 21-48.

d. His rebuke of Pharisee and Sadducee hypocrisy, ch. 6:1 to 7:6.

e. His invitation and warning, 7:7-29.

Chart 3.

VI. THE MIRACLE MINISTRY OF THE KING, (ch. 8, 9, 10).

a. Authority over diseases and physical maladies, 8:1-17.

b. Authority over nature, 8:18-27.

c. Authority (power) over demons, the mentally, deranged, 8:28-34.

d. Authority to forgive sin, as well as power to heal, 9:1-8.

e. Authority over man’s will, 9:9-13.

f. Power or authority over death, 9:14-26.

g. Authority, power to heal blind and dumb, 9:27-34.

h. Authority to send on a mission, 9:35 thru 10:1-42.

VII. DOUBT AND OPPOSITION ENCOUNTERED BY THE KING, (ch. 11, 12).

a. Doubtful inquiry of John the Baptist’, 11:1-15.

b. Opposition from the cities, 11:16-30.

c. Opposition from the Pharisees, 12:1-24.

d. Christ’s rejection of the nation of Israel, 12:25-50.

Chart 4.

VIll. THE SEVEN PARABLES OF THE KING (Kingdom of Heaven Parables), Regarding His Church.

a. At that time,

b. During this age, and

c. At and after His return, ch. 13.

IX. DIRECT INSTRUCTIONS TO HIS DISCIPLES,

THE CHURCH (ch. 14-20).

a. Reassurance to His Disciples as members of His church, ch. 14 thru 16:12.

b. Prophecy and promises concerning His church, 16:13-20.

c. His first announcement of His pending death, v. 21-27.

d. His transfiguration, 16:28 thru 17:21.

e. His second announcement of -His death, 17:22, 23.

f. Teaching regarding offences, humility, arid forgiveness, 17:24 thru 20:16.

g. His third announcement of His death; 20:17-34.

Chart 5.

X. PROPHETIC, FORMAL PRESENTATION OF THE KING, (Matthew 21:1-22).

a. The triumphal entry, v. 1-11.

b. Cleansing of the Temple, v. 12-17.

c. The fig tree cursed, v. 18-22.

XI. THE REJECTION OF THE KING, (Matthew 21:23 thru 23:39).

a. By the nation of Israel, Matthew 21:23 thru 22:46.

b. The rejection of Israel by the King (Jesus Christ) 23:1-39.

XII. PROPHECIES OF THE KING, (Mt ch. 24, 25),

Regarding Israel, the Nations, and the Church

or Kingdom of Heaven.

a. Signs of His coming, 24:1-44.

b. Parable of wise servant, 24:45-51.

c. Parable of the virgins, 25:1-23.

d. Parable of the talents, 25:14-30.

e. Judgment of sheep and goat nations, 25:31-46.

Chart 6.

XIII. PASSION OR SUFFERING OF THE KING, (Mt ch. 26, 27).

a. At His anointing, 26:1-13.

b. At His Passover, 26:14-30.

c. At Gethsemane (in agony), 26:31-46.

d. At His arrest, 26:47-56.

e. At His trials, 26:57 thru 27:26.

f. At His crucifixion, 27:27-56.

g. His burial, 27:57-66.

XIV. RESURRECTION OF THE KING, (Mt ch. 28). a. Witnessed by men and angels, v. 1-15. b. His resurrection commission to the church “ye", v. 16-20.

MATTHEW CONTENTS

Chapter.

1. The Kingly Lineage of Jesus:

a) From Abraham to Jesus, v. 1-17

b) How His virgin birth occurred, v.18-25

2. Visit of the Magi or Wise Men, v. 1-12

a) His prophetic flight into Egypt, v.13-15

b) Herod’s murder of small children, v.16-18

c) Return of Jesus from Egypt to Nazareth, v.19-23

3: The Coming and Ministry of John the Baptist, v. 1-12

a) When John the Baptist Baptized Jesus, v.13-17

4. Temptation of Jesus In the Wilderness, v. 1:11

a) His departure from Judea to Galilee again, v. 12

b) Ministry move from Nazareth to Capernaum, v. 13-17

c) Call of Peter and Andrew to full time service, v.18-20

d) Call of James and John to full time service, v. 21-25

5. The Sermon on the Mount or the Inaugural Address of Jesus to His New-Called Church, Ch 5,6,7

a) The Beatitudes, v.1-12

b) The disciples- the church "ye"- as Salt and Light, v.13-16

c) How Jesus came to fulfill the Law, to supplant its order of worship and service with the New Covenant Church order, v.17-30

d) The matter of divorce, v. 31,32

e) Moral and ethical standards of Jesus higher than that of the Law, v. 33-48

6. Warning Against Hypocricy In alms and Prayer, v.1-8

a) The model prayer our Lord taught the Disciples, v. 9-15

b) Outward show of piety rebuked, v.16-18

c) , Be master of riches, not their slave, v.19-24

d) Trust the Lord for things, don’t worry, v. 25-34

7. Judgement of Others Chided, v.1-6

a) Prayer instruction and the Golden Rule, v. 7-12

b) The two ways, straight and broad, v.13,14

c) Be cautious of false prophets and teachers, v.15-20

d) Danger and peril of false profession, v. 21-23

e) Wise and foolish foundations of life, v.24-29

8. Healing Ministry of Jesus Begins:

a) His healing a leper, v.1-4

b) His healing the centurion’s servant, v. 5-13

c) His healing Peter’s wife’s mother, v. 14-18

d) The testing of professed disciples, v.19-22

e) When Jesus stilled the temptest waves, v. 23-27

f) He cast out demons at Gadara, v. 28-34

9. Healing of Palsied Man on His Return to Capernaum, v.1-8

a) The call of Matthew, v.

b) Jesus answers queries of the Pharisees, v.10-15

c) Parable of garments and bottles, v. 16,17

d) Healing of the woman with an issue of blood and the daughter of Jairus, v. 18-26

e) Two blind men healed and demon cast out, v. 27-34

f) Preaching of Jesus on all Galilee tour, v. 35-38

10. The Call and Restricted Commission of the Twelve Disciples, v.1-42

11. The Preaching of Jesus in Cities of Galilee, v.1

a) Disciples of John the Baptist question Jesus, v. 2-19

b) Jesus predicted judgment upon-the three cities of 1. Chorazin, 2. Bethsaida, and 3. Capernaum,.v. 20-27

c) Jesus’ call of compassion, v. 28-30

12. Jesus Asserted Himself to Be Lord of the Sabbath, v.1-

a) He healed man with withered hand on the Sabbath, v. 9.

b) Jesus with a multitude at Tiberias, v.15-21

c) Pharisees blaspheme at Jesus’ healing demoniac, v. 22-

d) Meaning of the blasphemy against the Holy Ghost, v. 31, 32

e) Influence and accountability of words spoken, v. 33-37

f) Final sign of Jesus to unbelieving Jews, Jonas and whale, v. 38-42.

g) Self-reformation worthless for obtaining salvation, v. 43-45.-

h) Jesus’ mother and brethren wait to see Him, v. 46-58

13. The Seven "Kingdom of Heaven", or Church Parables, v. 1-52

a) First, as the sower that went forth, v.1-23

b) Second, as tares among the wheat, v. 24-30

c) Third, as a grain of mustard seed, v. 31,

d) Fourth, as leaven, v. 33-35

e) (Second), parable explained, v. 36-43

f) Fifth, as the hidden treasure, v. 44

g) Sixth, as the pearl of great price, v. 45, 46

h) Seventh, as a dragnet, v. 47-52

i) Jesus returns to Nazareth, again rejected, v. 53-58

14. Herod’s Conscience --John the Baptist’s Murder, v.1-14

a) The five thousand fed, v.15-21

b) Jesus walked on the water--Peter’s little faith, v. 22-36

15. Jesus Rebuked the Scribes and Pharisees, v.1-20

a) Jesus healed demon possessed daughter of the Syrophenecian woman, v. 21-28

b) Multitudes healed, v. 29-31

c) Miraculous feeding of the four thousand, v. 32-39

16. Jesus Reproves Blindness of the Pharisees and Sadducees, v.1-5.

a) The symbol of leaven interpreted, v. 6-

b) Peter’s confession, v.13-16

c) Jesus’ pledge to build (buildup or enlarge) His church, v.17-20

d) Jesus foretells His death and resurrection, v. 21-27

e) Allusion to the transfiguration, v. 28

17. The Transfiguration Event, v. 1-13

a) Powerless disciples and the mighty Christ; v.14-21

b) Again Jesus foretells His death, v. 22, 23

c) Tribute money from the mouth of a fish, v. 24-27

18. Lesson On A Little Child and Humility, v. 1-10

a) Lost sheep and the seeking Shepherd-Lord, v.11-14

b) Disciple rule in the New Covenant church, v.15-19

c) Simplicity in nature and institution of a local church, v. 20

d) The divine principle of forgiveness, v. 21-35

19. Jesus Again In Judea, v.1, 2

a) Jesus’ attitude toward divorce, v. 3.12

b) Jesus receives and blesses small children, v.13-15

c) Covetousness and the rich young ruler, v.16-26

d) Place of twelve apostles in the millennial age, v. 27-30

20. Vineyard Laborers and Their Pay, v.1-16

a) Jesus again tells of His coming death and resurrection, v. 17-19

b) James, John, and their mother make an ambitious request of Jesus, v. 20-28

c) The healing of two blind men, v. 29-34

21. Jesus Humbly Presents Himself As King, v.1-11

a) A second time Jesus purifies the temple, v.12-17

b) Jesus cursed the barren Fig tree, v.18-22

c) When Jesus’ authority was questioned, v. 23-27

d) Parable of the calf of two sons, v. 2&32

e) The householder demands fruit for use of his vineyard, v. 33-46

22. The King’s Marriage Feast For His Son, v.1-14

a) Jesus replies to the Herodians, v.15-22

b) The Pharisees pose the seven times married question, v. 23-33

c) Jesus to the Pharisee lawyer, stated the greatest commandment, v. 34-40

e) Jesus questions the. Pharisees, v. 41-46

23. Special Marks Of A Pharisee, v. 1-12

a) Jesus pronounces woes on the Pharisees, v.13-36

b) Jesus’ lament over Jerusalem, v. 37-39

24. Jesus In the Temple Area, v. 1

a) Disciples ask threefold question of Jesus, v. 3

b) Jesus first answers the trend of the Gentile age, v: 4-14

c) Pre-sage of the great tribulation, v. 15-26

d) The King’s return in glory, v. 27-31

e) Fig tree parable and end time warnings, v. 32-51

25. Kingdom of Heaven or New Covenant Church likened to Ten Virgins, v.1-13

a) Testing Judgment) of New Covenant Church servants, v. 14-

b) Judgment of heathen nations at the return of Jesus to the earth, v. 31-46

26. Jewish Authorities Enter Collusion to Put Jesus to Death, v.1-5

a) Jesus anointed by Mary of Bethany, v. 6-13

b) Judas contracts to sell Jesus Christ, v.14-16

c) Preparation for the Passover, v. 17-19

d) The last Passover, v. 20-25

e) Jesus institutes His New Covenant Church Supper, v. 26-29

f) Departure to the Mount of Olives, as Jesus foretells their denial of Him, v. 30-35

g) Gethsemane agony and Jesus’ first prayer, v. 36-39

h) Sleeping disciples in Gethsemane, v. 40, 41

i) Second Gethsemane prayer of Jesus, v. 42, 43

j) The Third Gethsemane prayer of Jesus, v. 44-46

k) The betrayal and arrest of Jesus, v. 47-56

I) Jesus arraigned before Caiphas and the Sanhedrin, v. 57-68

m) Peter’s denial of the Lord, v. 69-75

27. The Sanhedrin Delivers Jesus to Pilate, v. 1, 2

a) Unavailing remorse or regret of Judas Iscariot, v. 3-10

b) Jesus questioned by Pilate, v.11-14

c) Pilate offered Jesus or Barabbas, Barabbas released, v.15-26. . d) Jesus crowned with thorns, led forth to Calvary, v. 27-32

e) The crucifixion, v. 33, 34

f) The law and its demands here fulfilled, v. 35-44

g) The death of Jesus described, v. 45-50

h) The law veil (curtain) removed, v. 51-56

i) Jesus put in a tomb, v. 57-61

j) The sealing and guarding of the tomb, v. 61-66

28. The Resurrection and Events of the Day, v. 1-15

a) The resurrection disclosed, v. 1-10

b) The cover-up scheme, v.11-15

c) Jesus’ appearance to the church in Galilee, the Great Commission given to the church-"ye", or you all, v. 16-20.

Comments on Matthew 1:1

1) "The book of the generation of Jesus Christ," (Biblos geneseos lesou Christou) "A generation book (lineage book) of Jesus Christ;" This presents the historical family lineage of Jesus Christ, from Abraham in the faith line of the Divine promise, as given to Abraham, to the birth of Jesus Christ, Genesis 12:3; Matthew 1:16-25. Kings, priests, and prophets were "anointed" in Old Testament times, Judges 9:8; Exodus 28:41; 1 Kings 19:16. Jesus Christ, the Messiah, was anointed of the Holy Spirit,

Luke 4:18. He was that Prophet, Priest, and King, long promised of old, Deuteronomy 18:15; Deuteronomy 18:18-19; Psalms 110:4; Hebrews 2:17-18; Luke 1:32-33.

2) "The son of David," (huiou David) "Son of David," or an heir of David, Luke 20:41, a Davidic heir, a kingly lineage and sceptre heir of David, according to prophetic promise; Genesis 49:10; of the tribe of Judah, 2 Samuel 7:13-16. This book of Matthew affirms--that Jesus Christ is (the Messiah), the Son of David, Matthew 9:27; Matthew 20:31, as also certified by the angel Gabriel to Mary, Luke 1:26-27; Luke 1:31-33. Here we have Jesus’ family history from Joseph, back to David and Abraham, Matthew 1:16, while Luke recounts the genealogy from Mary’s father back to David and Adam.

3) "The son of Abraham," (huion Abraam) an heir of Abraham,

Genesis 22:18, or an Abrahamic "heir"; That Jesus Christ was and is the heir of Abraham in a genealogical, historical, biological, and fulfilled prophetic-promise-sense, is a case made out,

Genesis 12:2-3; Romans 4:3-5; Galatians 3:6-9; Galatians 3:13-16.

Jesus, as an heir of Abraham, was born of David’s lineage, through Nathan, not through Solomon whose kingly family lineage was cut off after Coniah or Jechoniah forever, Jeremiah 22:30. Matthew gave the lineage of Jesus through His foster father Joseph, through Solomon and Jechoniah’s lineage, while Luke gave it through Mary’s lineage of Heli back through Nathan to David, whose lineage was not accursed.

Verse 2

1) "Abraham begat Isaac," (Abraam egennesen ton Isaac) "Abraham begat Isaac", first seed, natural seed, of Abrahamic Faith-line promise, or the first generation after and of Abraham, in the primary or priority order of three triads of fourteen generations each, making forty-two generations from Abraham to Christ through this genealogical record,

Matthew 1:17; Genesis 21:1-5; Genesis 25:19; Luke 3:34.

2) "And Isaac begat Jacob," (de Isaak egennesen ton lakob) "Then Isaac begat Jacob," second generation of Faith-line promise to Abraham, Luke 1:34; Genesis 25:19-26. Though the younger twin brother of Esau, Jacob was the Divinely revealed chosen one through whose family lineage the Messiah was to come.

3) "And Jacob begat Judas and his brethren;" (lakob de egennesen ton loudan kai tous Adelphous auto) "Then Jacob begat Judas;" third generation of the Faith-line promise to Abraham, "and his brothers," eleven brothers in number. These twelve sons of Jacob came to be known as heads of the twelve tribes of Israel. Only Judas, (Gk. name) the fourth son of Jacob’s twelve sons, is here given because he was chosen to be the seed of Jacob from whom Jesus Christ was to come, Genesis 49:8-10; Luke 1:33-34.

Verse 3

1) "And Judas begat Phares and Zara," (loudas de egennesen ton Phares) "Then Judas begat Phares;" The name means "breach," Genesis 38:29; Genesis 46:12. Fourth generation of Faith-line of Abraham. (kai ton Zara) "And the twin brother Zara;" His name means "sunrise", Genesis 38:30. Note Matthew traces the history from father to son, while Luke traces the history from son to father, back to Adam. One is descending "begat" and the other ascending "was the son of."

2) "Of Thamar;" (ek tes Thamar) "Out of, from Thamar;" Gk. equivalent of Tamar which means "a palm tree," Genesis 36:6. It was she who bear twins to Judah, after she had married his two sons Er and Onan, both of whom were slain of the Lord because of their wickedness, Genesis 38:6-30.

3) "And Phares begat Esrom;" (Phares de egennesen ton Esrom) "Then Phares began Esrom;" fifth generation of the Faith-line of promise to Abraham. The name Esrom is the same as Hezron and means "an enclosed wall," Genesis 46:12.

4) "And Esrorn begat Aram;" (Esrom de egennesen ton Aram) "Then Esrom begat the man Aram;" sixth generation of the Faith-line of the Abrahamic promise, Luke 3:33. The name means "height" and is first used in Genesis 10:22.

Verse 4

1) "And Aram begot Aminadab;" (Aram de egennesen ton Aminadab) "Then Aram begat Aminadab;" seventh generation of the Abrahamic Faith-line of covenant. Aminadab means "people of the prince." The name is found Exodus 6:23; Ruth 4:20.

2) "And Aminadab begot Naasson;" (Aminadab de egennesen ton Naasson) "Then Aminadab begat Naason," eighth generation of the Abrahamic Faith-line, Exodus 6:23; Numbers 1:7; Numbers 2:3; Numbers 10:14. The name means "an enchanter."

3) "And Naasson begot Salmon;" (Naasson de egennesen ton Salmon) "Then Naason begat Salmon," ninth generation of the Abrahamic Faith-line, Ruth 4:20. The name means "shady," Psalms 68:14.

Verse 5

1) "And Salmon beget Booz of Rachab;" (Salmon de egennesen . ton Boes ek tes Rachab) "Then Salmon begat Booz (or Boaz) out of, from, or by Rachab;" as a tenth generation of the Abrahamic Faith-line of the covenant; Boaz means "fleetness", 1 Chronicles 2:11; Ruth 2:1. Rachab is a Greek form of Rahab which means "broad", as used in Joshua 2:1, or "violence", Psalms 87:4; Psalms 89:10. Boaz was a man of means who lived in Bethlehem, related to Ruth’s late husband. He married her to give her security and a bloodline through which Jesus came, Ruth 2:1 to Ruth 4:22.

2) "And Booz begat Obed of Ruth;" (Boes de egennesen ton lobed ek tes Routh) "Then Boaz begat Obed of (out of) Ruth;" eleventh generation of the Abrahamic Faith-line covenant, Ruth 4:13; Ruth 4:21. The name Obed means "worshipper," or worshipping God, Ruth 4:17. In this family pedigree of Jesus four female ancestors are named of which two are Gentiles. Rahab and Ruth, and the other two are Tamar and Bathsheba, not wholly moral and ethical women, yet Jesus came to save them, being untainted by sin in the flesh through His virgin birth.

3) "And Obed begat Jesse;" (lobed de egennesen ton lessai) "Then Obed begat Jesse," twelfth generation of the Faith-line of Abrahamic covenant promise, Ruth 4:17; Ruth 4:22. The name "Jesse" means "a gift". He lived at Bethlehem to which Shamuel came in search of a king, 1 Samuel 16:1-13. He was as unspoiled, moral, and ethical man, Isaiah 11:1; Romans 15:12. From his root, stem, or family tree, these passages assert that the Messiah should rise to reign over the Gentiles, in whom the Gentiles would trust.

Verse 6

1) "And Jesse begat David the king;" (lessai de egennesen ton David ton Basilea) "Then Jesse begat David who was the king;" thirteenth generation of the Abrahamic Faith-line promise, or the fourteenth generation, including Abraham, to whom the promise was first given, Genesis 12:1-3; Matthew 1:17; and the kingly lineage through David to the Messiah was given, 1Sa 7-11-16. The first fourteen generations from Abraham to David covered 1,000 years.

2) "And David the king begat Solomon," (David de egennesen ton Salornona) "Then David begat Solomon," fifteenth generation of the Faith-line of the Abrahamic covenant promise, hereafter, also confirmed in the Davidic kingly lineage covenant, joined with and coming out of the Abrahamic covenant. The kingly lineage of David through Solomon was cut off forever through Coniah, so that Jesus was born the heir of David, as the seed of woman, through the line of David’s son, Nathan, Matthew 1:11; Jeremiah 22:24-30; Ga 4:45.

3) "Of her that had been the wife of Urlas;" (ek tes tou Ourlou) "Out of or from her, the one who had been the wife of Uriah;" whose name was Bathsheba, which means "of the oath;" She was both the wife of another man and an Hittite, two things that made more grave David’s sin with her, 2 Samuel 11:2-27. The name David means "beloved," The name Solomon means "peaceable," 2 Samuel 5:14.

Verse 7

1) "And Solomon, begat Roboam;" (Solomon de egennesen ton Roboam) "Then Solomon begat Rohoboam;" sixteenth generation of the Faith-line of Abrahamic promise, Ch 3:10; 1 Kings 11:43; 1 Kings 14:21. Under his reign, Israel the northern kingdom and Judah the southern kingdom were divided or split, 1 Kings 12:1-33. Under his turbulent 17-year reign Rehoboam had a large harem in his northern kingdom, 2 Chronicles 11:21.

2) "And Roboam begat Abia;" (Roboam de egennesen ton Abia) "Then Rohoboam begat Abia;" seventeenth generation of the Faith-line of Abrahamic promise. The name Rohoboam means "who enlargeth the people," 1 Kings 11:43, and the name Abia means "friend of Jehovah," 1 Kings 14:1. He walked in the sins of his father, 1 Kings 11:43; 1 Kings 15:3.

3) "And Abla begat Asa;" (Abia de egennesen ton Asaph) "Then Abia begat Asaph;" eighteenth of the Faith-line of the Abrahamic promise. He was a good king of Judah, reigning for 41 years, 1 Kings 15:9-24. The name Asa means "a physician" or "one who heals."

Verse 8

1) "And Asa begat Josaphat;" (Asaph de egennesen ton losaphat) "Thereafter Asaph begat Jehosaphat;" nineteenth generation of the Faith-line of Abraham, also joined with the Davidic Kingly lineage covenant. The name is shortened from Jehoshaphat and means "whom Jehovah judges," 1 Chronicles 11:43; 1 Kings 15:23-24. After Asa’s death he was buried in Jerusalem, near where David was buried, then Jehoshaphat’s reign began and continued for 25 years in Jerusalem, 1 Kings 22:41-42.

2) "And Jehoshaphat beget Joram;" (losaphat de egennesen ton loram) "Thereafter Jehosaphat begat Joram" twentieth generation of the Abrahamic lineage of Faith, according to the Abrahamic covenant; Joram is the same as Jehoram, 2 Samuel 8:10. The name means "Jehovah is high" or exalted, 1 Kings 22:50. He was a wicked king who married king Ahab’s daughter, reigned eight years, died and was buried dishonored and undesired, 2 Chronicles 21:18-20.

3) "And Joram beget Ozias;" (Ioram de egonnesen ton Ozian) "Thereafter Joram beget the man Ozias," twenty-first generation of the Abrahamic Faith-line covenant and now also party to the Kingly Davidic covenant lineage of promise. The name Ozias is the same as Uzziah and means "mighty of Jehovah," 1 Kings 15:13. Three kings are here omitted in the genealogy Ahaziah, Joash, and Amaziah, 1 Chronicles 3:11-12. It is believed to be either because of their connection with the house of Ahab or to accommodate the 42 generations under four triads, Matthew 1:17.

Verse 9

1) "And Ozias beget Joatham;" (Ozias de egennesen ton loatham) "Thereafter Ozias begat Joatham;" twenty-second generation of Faith-line promise of Abraham and Kingly lineage of the Davidic promise; The name Joatham is a Greek term for Jotham which means "Jehovah is upright;" He was king of Judah in Jerusalem for sixteen years, and a good king, 2 Kings 15:32-36; 2 Chronicles 27:1-9.

2) "And Jotham begat Achez;" (loatham de egennesen ton Achaz) "Then or thereafter Joatham’ begat Achaz;" the twenty-third generation of Abrahamic Faith-line of promise and of the Davidic covenant kingly lineage. Achaz is a Gk. form of Ahaz which means "possessor." He was a wicked king over Judah for sixteen years, a defiler of temple vessels and worshipper of heathen gods, 2 Kings 16:1-20; 2 Chronicles 28:1-27.

3) "And Achaz begat Ezekias;" (Achaz de egennesen ton Hezekian) "Then Achez begat Hezekias;" twenty-fourth generation of the Abrahamic covenant of Faith­line and of the Davidic kingly covenant lineage. The name Ezekias is the same person as Hezekiah which means "the mighty of Jehovah." He was be best king Judah had from David to Jesus Christ; for a period of twenty-nine years he reigned in Jerusalem, 2 Kings 18:1-7; 2 Kings 20:20-21; 2 Chronicles 32:32-33.

Verse 10

1) "And Ezekias begat Manassas;" (Hezekias de egennesen ton Manassas) "Hezekiah then or thereafter begat Manasseh," twenty-fifth of the Faith-line of the Abrahamic and Davidic covenants. Manasseh means "one who causes to forget." He became a wicked and idolatrous king who ruled in Jerusalem for fifty years over Judah; His mother’s name was Hephziah, 2 Kings 21:1-16; 2 Chronicles 33:19.

2) "And Manassas begat Amon;" (Manassas de egennesen ton Amos) "Manasseh thereafter begat Amon," twenty-sixth generation of the Faith-line of Abrahamic promise, joined with the Davidic covenant of kingly lineage promise. He was a wicked king, after order of his own father and was slain in his own house after his reign of two years over Judah in Jerusalem, 2 Kings 21:19-26; 2 Chronicles 33:20-25.

3) "And Amon beget Josias;" (Amos de egennesen ton losian) "Amos then begat Josiah," twenty-seventh generation of the Abrahamic covenant Faith-line and of the kingly lineage of the Davidic covenant. The name Josiah from Gk. Josias means "whom Jehovah heals

He was king over Judah from Jerusalem for thirty years, doing what was right in the sight of the Lord, rebuilding the temple, destroying objects of idol worship and securing a covenant from the masses of Judah to keep the Laws of the covenant, 2Ki 22,23; 1-30.

Verse 11

1) "And Josias beget Jechonias and his brethren," (losias de egennesen ton lechohian kai tous Adelphous autou) "Then Josias begat Jechonias and his brothers," twenty-eighth generation of the Abrahamic Faith-line of promise and of the Davidic covenant lineage, second in the (14 generation) series of summary set forth, Matthew 1:17; Here and Matthew 1:8 five kings are passed over (Ahaziah, Joahaz, Joash, Amazich, and Jehoiakim). Jechoniah or Coniah and "his brethren", or kindred, is said to have meant to the Jews at that time the last four kings of Judah.

2) "About the time they were carried away to Babylon:" (epi tes metoikesian Babulonos) "At the time of (or upon the occasion of) the deportation of the (faith-line) people of Abraham and David into Babylon;" This deportation, migration, or captivity of Judah to Babylon began about B C 600 by Nebuchadnezzar, 2 Kings 24:11-16.

This Jechoniah or Coniah (1 Chronicles 3:17; Jeremiah 22:30) is the accursed end of David’s seed line for kingly reigning through Solomon. Thus Jesus was not the "seed" of David through this line, through which Joseph was born, but Joseph was his legal father. Jesus was the "seed of the woman," "made of a woman," or Mary, who was of the kingly lineage (seed-line) of David through his son Nathan, whose reigning line was not cut off as that of Solomon’s was with Coniah, Luke 3:23-38; Genesis 3:15; Galatians 4:4-5.

Verse 12

1) "And after they were brought to Babylon," (meta de ton Metoikesian Babulonos) "Then after the deportation of or into Babylon," after Judah was carried captive into Babylon, as described (2 Kings 24:1-16) under the reign of Jechoniah.

2) "Jechonias beget Salathiel;" (lechonias egennesen ton Salathiel) "Jechonias begat Salathlel;" 1 Chronicles 3:17; twenty-ninth generation of the Abrahamic Faith-line of promise and of the seed of David, kingly lineage of promise, but this seed was cut off from "sitting upon the throne of David," forever, Jeremiah 22:30. Jechoniah or Coniah was childless only in the sense of a right to "sit on David’s throne." He was to have children, but not a reigning child.

3) "And Salathiel beget Zorobabel;" (Salathiel de egennesen ton Zorobabel) "Thereafter Salathiel begat Zorobabel;" thirtieth generation of the Abrahamic and Davidic covenants of promise, but keep in mind that one born of this seed line of David hereafter had no reigning right to David’s throne. Zerubabel was actually a grandson of Salathiel, it appears, being a son of Pedalah, Ezra 3:2; Nehemiah 11:1; Haggai 1:1; 1 Chronicles 3:19. Zerubabel means "scattered in Babylon." He was a prince of Judah, used of God to restore the worship of God, Ezra 3:1; Nehemiah 12:47; Haggai 1:14; Haggai 2:1; Zechariah 4:6.

Verse 13

1) "And Zorobabel begat Abiud;" (Zorobabel de egennesen ton Abioud) "Then Zorobabel begat Abiud;" as the thirty-first generation of the Abrahamic Faith-line of promise and in the kingly lineage of the Davidic covenant. Abiud is a Gk. form of Abihud and this family name is not found in the Old Testament but is believed to have been taken from the family public records and its accuracy was never questioned.

2) "And Abiud beget Eliakim:" (Abioud de egennesen ton Eliakim) "Thereafter Abiud begat Eliakim;" thirty-­second generation of the Abrahamic and Davidic Faith-line and kingly lineage of covenant-promise. Though the name is a prominent one worn by many Old Testament people no record of this person as son of Abiud is found in the Old Testament. Eliakim means "whom God establishes," 2 Kings 18:18.

3) "And Eliakim begat Azor;" (Eliakim de egenneseb ton Azor) "Thereafter Eliakim begat Azor;" thirty-third generation of the Faith-line and kingly lineage of the Abrahamic and Davidic covenants. The name Azor means "helper". Beyond this nothing is known of him as the son of Eliakim.

Verse 14

1) "And Azor begat Sadoc;" (Azor de egennesen ton Sadok) "Thereafter Azor begat Sadoc, thirty-fourth generation of the Abrahamic and Davidic Faith-line and kingly lineage covenants. The name Sadoc is a Gk. form of Zadok which means "a just one." Of this Zadok nothing further is known though the name was worn by the priest who anointed Solomon, 2 Samuel 8:15; 1 Kings 1:39.

2) "And Sadoc begat Achim;" (Sadok de egennesen ton Achim) "Thereafter Sadoc begat Achim," thirty-fifth generation from Abraham in the Faith-line and in the Davidic kingly lineage. Achim is a short form of the name Jachim and means "whom God blessed," and was the name of one of the pillars of the temple, 1 Kings 7:21. Of this man Jachim, however, nothing is further known.

3) "And Achim beget Eliud;" (Achim de egenessen ton Elioud) "Then Achim begat Eleazar", thirty-sixth generation from the Abrahamic covenant Faith-line and the Davidic kingly lineage of covenant promise. The name Eliud means "God of Judah". Of the man, however, we have no further word.

Verse 15

1) "And Eliud begat Eleazar;" (Elioud de egennesen ton Eleazar) "Thereafter Eliud. begat Eleazar;" thirty-seventh generation of the Faith-line of the Abrahamic and Davidic covenant of promise. The family line of David continues but with the royal line rejected, cut off, in the dust. Of this Eleazar as son of Eliud we have no record. Eleazar means "whom God aids," and the name was a prominent Old Testament name.

2) "And Eleazar begat Matthan;" (Eleazar de egennesen ton Matthan) "Then Eleazar begat Matthan;" thirty-eighth generation of the Faith-line of promise of the Abrahamic and Davidic covenants. The name Matthan means "gift." Of the man in the royal line of David rejected, now in captivity, nothing further is recorded.

3) "And Matthan begat Jacob;" (Matthan de egennesen ton lakob) "Then Matthan begat Jacob," thirty-ninth generation from the Abrahamic promise of Faith-line and of the Davidic covenant. The name Jacob means "supplanter." It too was a prominent Old Testament name, repeatedly used of the son of Isaac, seed of Abraham. But of this Jacob, son of Matthan, in the royal line of David through Babylon, no record is further given.

Verse 16

1) "And Jacob begat Joseph the husband of Mary," (lakob de egennesen ton Joseph ton andra Marias) "Then Jacob begat the Joseph who was the husband of Mary," fortieth generation of the Faith-line of Abrahamic and Davidic covenants. Note that while this Jacob beget Jesus, else Jesus could not have, as seed of Coniah, sat on David’s throne, Jeremiah 22:30.

2) "Of whom was born Jesus," (eks hes egennethe) "Of whom (of Mary-feminine gender) was born," or came to exist lesous) "Jesus", Savior, deliverer, forty-first generation of the Abrahamic Faith-line and of the Davidic covenant of promise. The phrase "of whom was born Jesus," deliverer, refers to Mary, without any begettal connection with Joseph her espoused husband. This prepares for the angelic, revelation that follows, Matthew 18-25.

3) "Who is called Christ." (ho leggomenos Christos) ’’The one who is called Christ," the anointed one, in whom, by faith, the forty-second generation of the Faith­-line of Christ has since and does not exist, and in and through whom a kingly lineage is obtained; 2 Corinthians 5:17. Joseph was in the legal line of the royal lineage of Jesus Christ, but Jesus was made "in the flesh," as the seed of the woman, made after the flesh, the seed of David through Mary’s unaccursed Davidic family lineage, from David’s son Nathan, Romans 1:3; Galatians 4:4-5; Genesis 3:15; Luke 3:21. The name and or title "Christ" means "anointed." He was the anointed Messiah for whom Israel had long waited, Isaiah 61:1-2; Luke 4:16-22. He was anointed as 1) a prophet to teach and preach, 2) a priest to atone, 3) a king to save and reign.

Verse 17

1) "So all the generations," (pasai oun hai genai) "Therefore (to summarize) all the generations," of the children of Israel

2) "From Abraham to David are fourteen generations;" (apo Abraam heos David geneai dekatessares) "Originating from Abraham until (or up to the time of) David are (were in number) fourteen, first of the three 14 generation groups.

3) "And from David until the carrying away into Babylon are fourteen generations;" (kai apo David heos tes metoikesias Babulonos geneai dekatessares) "And from the time of David until their deportation into Babylon were fourteen generations;" to count the fourteen in this, and the following series of fourteen, is not clear ... that the three groups represented three eras, with definite beginnings and terminations each, is clear.

4) "And from the carrying away into Babylon unto Christ are fourteen generations." (kai apo tes metoikesias Babulos heos tou Christou geneai dekatessares) "And from the time of Christ were fourteen generations," making forty-two generations from Abraham until the coming of Jesus Christ. The first era, from Abraham to David, identifies both the Faith line covenant of promise through Abraham and the Royal lineage of David, the reigning right through which Jesus was and is to sit on David’s throne; The second era reflects the decline of the Royal faith line in morals, ethics, and religion to their Babylonian captivity; The third era sets forth an enslaved line till Jesus came.

Verse 18

1) "Now the birth of Jesus Christ was on this wise:" (tou de lesou Christou he genesis houtos en) "Then the birth of Jesus Christ was (come to exist) as follows:" thus, in the manner hereafter related. Here begins the explanation of the genealogy which verse 16 leads one to expect. That Jesus was the legitimate legal son of Joseph and heir to David’s throne is here justified.

2) "When as his mother Mary was espoused to Joseph," (mnesteutheises tes metros autou Marias to Joseph) "When his mother Mary was engaged (betrothed or espoused) to Joseph," or after she had become, had agreed to be married to him, during the time of their engagement, and before their marriage of coming together as husband and wife had been consummated.

NOT FORGOTTEN

The history of the race is but partially told in the records of earth. Kings, even, and great men, are not all named. Sacred penmen pass lightly over crowned heads. there is one book in which al I names are entered; and in the Book of Life the good alone, prince and peasant, without respect to earthly station. Many Jehoiakims forgotten, many of humbler lineage held in everlasting remembrance.

3) "Before they came together," (prin e sunelthein autous) "Preceding, before, or prior to their becoming one together" in physical affinity, of conjugal sex relations."

4) "She was found with child of the Holy Ghost." (heurethe in gastri echous ek pnematos hagiou) "She came to be (and was) pregnant in her womb, of or by means of, the Holy Spirit;” This is the identical means by which the angel Gabriel had foretold Mary that she would become with child, of the Holy Ghost, Luke 1:26-27; Luke 1:30-35. This Holy Spirit begettal and virgin birth conception, is God’s Supernatural method by which Jesus could become:

1) The seed of the woman, Genesis 3:15.

2) Virgin born, Isaiah 7:14.

3) Of the seed of David – “according to the flesh,” Romans 1:3.

4) “Made of a woman, Galatians 4:4-5; 1 Timothy 3:16. This is a true, trustworthy, incontestable record of Divine Incarnation.

Verse 19

1) “Then Joseph her husband, being a just man,” (Ioseph de ho aner autes dikaios on) “Then Joseph, her espoused or engaged husband, being (existing as) a just man,” a fair, discreet, charitable, or upright man of moral and ethical integrity. Joseph was in a hard circumstance. He could not overlook an apparent (seeming) fault in Mary, yet loving her, in spite of her seeming moral infidelity, he did not want to expose her, but wanted to deal tenderly in becoming legally released from his engagement to her.

2) “And not willing to make her a publick example,” (kai me thelon auten deigmatisai) “And not at all willing to hold her up as a (public) example,” not at all resentful of her visible child-expectancy to any point of wanting to humiliate her by bringing public moral wanting to humiliate her by bringing public moral charges against her. He might publicly repudiate her or quietly cancel the engagement. In affection he had settled on the latter course.

3) “Was minded to put her away privily.” (eboulethe lathra apolusai auten) “Had resolved in or made up his mind to dismiss or release her privately,” from her engagement and his former pledge to marry her, by giving her a written certificate of divorce, in the presence of two witnesses, but no cause need be stated as per Deuteronomy 22:23-24; Deuteronomy 24:1-2. His deliberate decision was a kind one. Let it be observed that things in life are not always what they appear to be to others, even- to good and sincere people. How cautious one should be in condemning, or judging before the facts and testimony are all in evidence, Matthew 7:1-2; Romans 14:4; Romans 14:10; Romans 14:13; Galatians 6:1.

Verse 20

1) "But while he thought on these things," (Tauta de autou enthumethentos) "Then as he was thinking or meditating on these things," considering what a just course, of action on his part would be. Joseph was perplexed apparently wishing to be righteous in himself and guard his reputation while desiring to be forbearing towards Mary.

2) "Behold, the angel of the Lord," (idou angelos Kuriou) "Behold an angel of the Lord," a communicating messenger of and from the Lord, one that serves people of God, Hebrews 1:14.

3) "Appeared to him In a dream, saying," (kat’ onar ephane aute legon) "Appeared to him in manifest form by way of a dream, saying," advising, informing, or instructing him of a proper course of action, as follows: (Psalms 34:7).

4) "Joseph, thou son of David, fear not," (Joseph hulos David me phobethes) "Joseph, heir of David, fear thou not," do not be in a state of uncertainty, hesitancy, or fear. This "fear not" message was also given to the Shepherds at the birth of our Lord, Luke 2:10.

5) "To take unto thee Mary thy wife:" (parabein Marian ten gunaika soul "To take or receive to yourself Mary your wife," both espoused by former pledge of the two and sanctioned by Divine approval. Do not fear that Mary has morally betrayed you or that your reputation will be ruined.

6) "For that which is conceived in her," (to gar en aute gennethan) "Because that (one) begotten in her," the coming redeemer, Galatians 4:4-5.

7) "Is of the Holy Ghost." (ek pneurnatos estin hagiou) "is or exists of, and has life origin out of, or from (the) Holy Spirit," as prophesied Isaiah 7:14; and by the angel Gabriel, Luke 1:30-35.

Verse 21

1) "And she shall bring forth a son," (teksetai de huion) "And she will bear a son," give birth to an heir, a man-child, as promised through prophecy, Isaiah 7:14; Isaiah 9:6. The Redeemer was to be and was and is a son, a man-child, Jesus Christ, Luke 2:7; Luke 2:21. God was born of man in order that man might be born of God, John 3:3; John 3:5-6; 1 Timothy 3:16.

2) "And thou shalt call his name JESUS:" (kai kaleseis to onoma autou lesoun) "And Joseph shall call his name Jesus" or give him the name Jesus, which means "savior" or "deliverer". And He was named Jesus at eight days of age when He was circumcised, Luke 1:31; Luke 2:21.

3) "For he shall save his people," (autous gar sosei ton laon autou) "For he personally will save or deliver his people," the people, of His heir-lineage, the people of Israel specifically. 1) His compassion and love incline Him to save, 2) His power enables Him to save, and 3) His promises bind Him to save or deliver the fallen, and to effect God’s promises to Israel in coming days, Luke 1:32-33.

4) "From their sins." (apo ton hamartion auton) "From (away from) their sins," from the consequence of their lawless deeds, as a chosen race, seed of promise, and heir people, according to heaven’s covenants with Abraham, Moses, and David. He was and is and did all that it had been promised of Him, 1 Corinthians 15:25; 2 Corinthians 1:10. He came first to and for the "lost sheep of the house of Israel," Matthew 10:7; Matthew 15:24.

Verse 22

1) "Now all this was done," (touto de holon gegonen) "Now this whole thing occurred or has happened;" Matthew was moved by the Holy Spirit to record it, as a then finished prophetically fulfilled historical event, attesting, verifying, or certifying the accuracy, truthfulness, or trustworthiness of the Scriptures, Psalms 119:160.

2) "That It might be fulfilled," (hina plerothe) "in order that, so that, or for the Divine purpose that might be fulfilled," in whole, totally, or fully. This is an oft repeated clause in the New Testament, indicating purpose in fulfillment of a thing afore prophesied by men of God, who spoke the words of God.

3) "Which was spoken of the Lord," (to hrethen hupo kuriou) "That which was having been rhetorically spoken of and from the Lord," through His prophet Isaiah, and all, the other prophets, Acts 10:43; Revelation 19:10. The "testimony of Jesus is the spirit of prophecy," of all prophecy.

4) "By the prophet, saying," (dia tou prophetiu legontis) "Through the mouth and writing of the prophet saying," the thing following: of this first New Testament prophecy fulfilled, revealing the meaning of the Old Testament prophecy concealed, it may be recognized that "Jesus who was in the Old Testament -concealed, is here in the New Testament revealed," This is the very first sign by which the teachers, masters of Israel, should have recognized who Jesus was, John 20:30-31.

Verse 23

1) "Behold, a virgin shall be with child," (idou he parthenos en gastri eksei) "Behold the virgin (Mary) shall have, hold, possess, or be with a child," in her womb, Isaiah 7:14. This is described by Paul as "made of a woman," Galatians 4:4-5, and the "mystery of Godliness," here unveiled or disclosed, 1 Timothy 3:16.

2) "And shall bring forth a son," (kai teksetai huion) "And (the virgin) will bear a son," give birth to an heir, a son, not a daughter, an heir to the throne of David, to sit on David’s throne, the hope of Israel, a promise God made to David in what is known as the Davidic covenant, 2 Samuel 7:12-17; Psalms 89:20; Psalms 89:27-36; Luke 1:32-33.

3) "And they shall call his name Emmanuel," (kai kalesousin to onoma autou Emmanouel) "And they will call him name Immanuel," not as a proper name, like Jesus, but as a testimony of His life, character, and deeds, in His manifestation in the flesh among men.

4) "Which being interpreted, is, God with us." (ho estin methermeneuomen meth’ hemon ho theos) "Which, when interpreted, means, God with us." Such is a definitive fulfillment of Isaiah 9:6-7.

He brought God near to man in His life, near in His love, near in His compassion, and near in His continuing promise, "lo I am with you always, even unto the end of the world" and "I will never leave you nor forsake you," Matthew 28:20; Hebrews 13:5. Yes, as Emmanuel in these manifestations, he brought God down to man, John 3:16.

As Jesus He saves us. For He not only brought God down to man but also lifts man up to God, in and through His Redemptive restoration ministry, in regeneration of the soul-mind, spirit, and body to the glory of His own likeness, 1 John 3:1-2.

Verse 24

1) "Then Joseph being raised from sleep," (egerthais de ho Joseph apo tou hupnou) "Then when Joseph was raised up from sleep," out of sleep, during which he saw the angel of the Lord that appeared to him in the dream, Matthew 1:20.

2) "Did as the angel of the Lord had bidden him," (epoiesen hos prosetaksen auto ho angelos kuriou) "He did as the informing angel from the Lord had directed or instructed him" He obediently proceeded to follow the instructions this ministering servant of God had delivered to him, Hebrews 1:1-2; Hebrews 1:14.

3) "And took unto him his wife:" (kai parelaben ten gunaika autou) "And took alongside of him, in his personal care, his wife (Mary)." This means he proceeded to marry her, without fear, to whom he had been betrothed, espoused, or engaged. With reverent joy he took her in marriage tenderly to care for her as his wife, awaiting the birth of the child Jesus. His heart now needed have no more fear or shame for God had spoken, revealed himself through His angel to Joseph Though she had returned from a some months visit with Elizabeth, visibly pregnant, a matter that disturbed him, God’s message of coming fulfilled prophecy through the child to be born, drove away his fear, and gave him faith in a coming unparalleled honor, Matthew 1:20.

Verse 25

1) "And knew her not," (kai ouk eginosken auten) "And he knew her not," in a cohabiting, conjugal, one flesh relation. This imperfect term indicates absolute and habitual abstinence from marital intercourse, the sole purpose of the hastened marriage was to legitimatize (make legal) the child as an heir of Joseph.

2) "Till she had brought forth her firstborn son:" (heos ou eteken huion) "Not at all until she bore a son, an heir," not till then and afterward did they (Mary and Joseph) engage in marital intercourse.

3) "And he called his name JESUS." (kai ekalesen to onoma autou lesoun) "And he (Joseph) called his (the heir’s) name Jesus," exactly as the angel of the Lord had directed him to do, Matthew 1:21. The name Jesus appears in the Old Testament as Jeshohua or Joshua and Jeshua, meaning "Jehovah our Salvation", Ezra 3:2; Zechariah 6:11; Acts 7:45; Hebrews 4:8. As Joshua was captain of the Lord’s host and Jeshua was High Priest of Israel, Jesus is both our salvation-captain and our presiding and interceding High Priest, Hebrews 2:10; Hebrews 7:25; Hebrews 12:1-2.

Copyright Statement
These files are public domain.
Text Courtesy of Blessed Hope Foundation and the Baptist Training Center.
Bibliographical Information
Garner, Albert & Howes, J.C. "Commentary on Matthew 1". Garner-Howes Baptist Commentary. https://www.studylight.org/commentaries/eng/ghb/matthew-1.html. 1985.