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Leaving Vengeance & Loving Justice (Troy)

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INTRODUCTION

For far too long the Christian Church has been passive and apathetic, watching freedom and justice slip away from our land, but how does our Lord’s teaching about enemies and justice apply to us? Whether we are thinking about the way pagans are seeking to destroy our Christian culture, or international conflict in the Middle East or Europe, or interpersonal conflict you may have in your family, what does Jesus mean and how does this teaching apply? 

The Text: “Ye have heard that it hath been said, ‘An eye for an eye, and a tooth for a tooth’: but I say unto you, that ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also. And if any man will sue thee at the law, and take away thy coat, let him have thy cloke also. And whosoever shall compel thee to go a mile, go with him twain. Give to him that asketh thee, and from him that would borrow of thee turn not thou away.”

SUMMARY OF THE TEXT

Jesus quotes from the criminal law of Israel “eye for an eye” (Ex. 21:24, Lev. 24:20, Dt. 19:21), having just recently affirmed the ongoing validity of the law (Mt. 5:17-20), and He says that this criminal justice is not to be applied by individual persons as acts of vengeance. Rather, our personal disposition is to be patient and forbearing (Mt. 5:39). This includes when we are sued and taken to court and the judge allows our goods to plundered (Mt. 5:40). Given the nature of man and the tendency of courts to be corrupted, we should be fully prepared to surrender not only our hats, but also our coats (Mt. 5:40). Likewise, under foreign occupation, you may be compelled and commandeered like slaves, and we should be prepared to go the extra mile (Mt. 5:41). Our personal disposition is to be thoroughly and sacrificially generous to all (Mt. 5:42). 

PRINCIPLES OF JUSTICE

Jesus is not setting aside this central principle of justice that requires magistrates to repay evil equitably. We know this because elsewhere magistrates are still required to uphold justice (Rom. 13:4), God executes justice by “repaying” evil (Rom. 12:19), and Jesus Himself says in the judgment He will repay each person according to what he has done (Mt. 16:27, Rev. 22:12). “Eye for eye” is known as the lex talionis, the law of exact retribution or literally “the law of such a nature.” The lex talionis itself was meant to require careful calculation and prohibit punishments driven by vengeance. When someone takes out your eye, your flesh wants to take off their head. Capital punishment is an example of “life for life,” and restitution for lost, damaged, or stolen goods would be another (Ex. 22:1-4). Zacchaeus honored this principle when he restored four-fold for his tax-thieving (Lk. 19:8). What Jesus prohibits here is using criminal justice as a justification for personal vengeance (Mt. 5:39). While not setting aside true justice, we must be willing to endure mistreatment. 

LEAVE VENGEANCE FOR THE COPS

Paul makes the same point in Romans 12 where he says not to repay any man evil for evil (Rom. 12:17), pursue peace with all men (Rom. 12:18), leave vengeance for the Lord to repay (Rom. 12:19), and do personal good to enemies (Rom. 12:20), overcoming evil with good (Rom. 12:21). Immediately after that, it says that the civil magistrate is the power ordained by God to minister God’s vengeance and wrath on evildoers (Rom. 13:4). This means if you caught a thief breaking and entering, you could call the cops, give him a glass of water while you wait, and then press charges. Likewise, we should note that Jesus does not forbid arguing our case before magistrates (Mt. 5:40), as we see Paul doing elsewhere (cf. Acts 25-26); rather, He forbids us from angrily refusing to be defrauded if the case goes against us (Mt. 5:40). And sometimes it’s better to be defrauded even before the case goes to court (1 Cor. 6:7). 

TYRANNY, SLAVERY, AND FREEDOM

Sometimes living in slavery and under tyranny is necessary, and sometimes rebellion and revolution is worse than slavery (Mt. 17:24-27). But the Bible broadly teaches that the goal of thriving societies is freedom which means using all the gifts and powers God has given us to their greatest potential (Lk. 4:16-19). If we can get our freedom, we should try, but if we can’t, we should live as the Lord’s freemen as much as possible (1 Cor. 7:21-22). Seeking to serve our masters as Christ is not apathy, since we all have a Master in Heaven who judges justly (Eph. 6:5-9, 1 Pet. 2:18-23). Christ submitted to the greatest injustice in history, and God saw and vindicated Him in the resurrection. Patiently doing good invites God’s vindication and blessing, and it puts us in a position to see most clearly what we can do now. The wrath of man does not work the righteousness of God (Js. 1:20). 

APPLICATIONS

The central point is that personal grudges and angst are the origin of all evil tyranny. And you can’t fight fire with fire. Returning evil for evil is not justice but flailing injustice. Grudges and feuds drive every revolutionary mob, and those mobs always end up destroying themselves. 

Nothing here forbids Christians from exercising biblical justice in their assigned offices. Nothing here forbids Christians from practicing self-defense or just war or seeking the preservation and restoration of freedom and property. In fact, what Jesus says assumes the legitimacy of all those things. We are to overcome evil with good. Good what? Good families, good marriages, good hospitality, good business, good art, good churches, good neighborhoods, and good civil governments. The point is that you cannot achieve a truly just and prosperous society with rage and bitterness in your heart. Faithful parents need to practice this all day long (Gal. 6:1).  

All earthly, human justice is at best an approximation. If you demand perfect justice in this world, you will be constantly disappointed and angry. This why the Cross of Jesus Christ is the only fully perfect display of justice in the history of the world. In it the justice of God was displayed from faith to faith (Rom. 1:17). This means it is received by faith and lived out by faith.

The just live by faith, both because we are justified by faith from all of our own sins and that gives us great peace and patience but also because this faith in the justice of God is what allows us to work for true justice in this world now while resting in God’s perfect timing to work it all out. This kind of faith allows us to leave vengeance to the Lord, do good to our enemies, and build something truly better.

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Why “All of Christ for All of Life”

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INTRODUCTION

As God has called different ministries to various aspects of His kingdom work in this world, they have often been characterized by different tag lines or summary statements. William Carey, the father of modern missions, said, “Expect great things from God, attempt great things for God.” Desiring God says that “God is most glorified in us when we are most satisfied in Him.” Hudson Taylor is known for saying that “God’s work done in God’s way will never lack God’s supply.” And we have summarized the emphasis of our ministry here with “All of Christ for all of life.” Depending on the context, we might add for “for all of Moscow,” or “for all the world.”

THE TEXT

“And Jesus came and spake unto them, saying, All power is given unto me in heaven and in earth. Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: 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 28:18–20).

SUMMARY OF THE TEXT

The Great Commission can be divided into three parts. The first is the declaration. All authority has been given to me” (v. 18). The second is the commandment. “Go ye therefore . . .” (vv. 19-20a). And the third is the promise— “I am with you always . . .” (v. 20b).

Because Christ has been given all authority both in Heaven and on earth, this means that this commission trumps the wishes of all others. We are given this task on the basis of the authority that has been given to Christ. We know that He has this authority of the strength of multiple passages. He has been given the nations as His inheritance, the ends of the earth for His possession (Ps. 2:8). He approached the Ancient of Days and was given dominion, glory and a kingdom that will never be destroyed (Dan. 7:13-14). The government will rest on His shoulders, and of the increase of that government there will be no end (Is. 9:6-7). In short, He has the authority to issue this command. 

The command is to go out and to do so on this basis. He says “Go therefore.” The basic verb is matheteuo, which means to disciple. Disciple the tribes, the nations, the ethnoi. No civic unit is excluded. This is to be done by baptizing them in the triune name, and by teaching them to obey everything Jesus said.

Then there is the promise. Jesus says that as we engage in this task, He will be constantly with us, even to the end of the age (v. 20). And we see elsewhere in Scripture that this does not exclude the “age to come” (Eph. 1:21).  

CONSIDER ALL THE ALLS

The word for all in this passage is pas. It is used four times. Jesus here claims to have all authority (exousia). He tells us to disciple all nations. He explains that this involves teaching them to obey all the commands He ever gave. And He concludes by telling us that He will be with us all the time.

This commandment is frankly staggering, and it is no surprise that the promise is attached to it. And even despite that promise, we still have a tendency to cook this commission in the reduction sauce of careful exegesis, and  

THE REASON WE ARE OVERWHELMED

The reason we are so often overwhelmed in our Christian lives, whether singly or when considering the church at large, is that we have reduced the monumental task to one that is bigger than we are, but one we still think we might be able to handle. But we can’t, because we are fighting in our own wisdom. The task is enormous. If we keep it that size, then we are going to have to look beyond ourselves to the power and strength of God. Christ gave the promise for a reason. After Isaiah said that of the increase of His government there would be no end, what else did he say? “The zeal of the Lord of hosts will accomplish this.”

And this is why the statement of the great Thomas Chalmers is so pertinent. “Regardless of how large, your vision is too small.”

INTO THE CORNERS

Now “all of life” includes absolutely everything, and that can be scary. This means family life, education, economics, resource management, divorce law, sacraments, warfare, moon exploration, word processing, AI, robotics, watercolors, and the cooking of soufflés. If you think I am leaving anything out, just throw that in. So where do we start?

Not surprisingly, we start with your own heart. Repent of your sins. Look to Christ. Trust in Him as your only possible righteousness. From there it should move out to your family, and the principal and characteristic note there should be godly kindness. Not push-over kindness, and not intransigent harshness. Kindness. From that position, consider your vocation—scholar, merchant, tradesman, or other—and in that vocation seek to combine high honesty and peerless competence. 

As we learn to excel in what God has called us to, what happens? “Do you see a man who excels in his work? He will stand before kings; He will not stand before unknown men” (Proverbs 22:29). Working quietly with our hands, on the task that is right in front of us, is God’s appointed method for getting us to fan out across the globe (1 Thess. 4:11). So the process should be heart > family > world. And you are equipped at every stage of this process when you appear before God, together with your family, on the Lord’s Day, in order to worship Him. 

Sin is off limits, naturally. But nothing else is.

CHRIST IS LORD

In a saner time, the word secular did not mean godless. Secular meant auto mechanics as distinct from singing psalms in worship—but secular did not mean godless. It did not mean unbelieving. The secular world was not an autonomous realm, but rather the realm of the kingdom outside the church proper. 

The sacred space is here, as we are gathered to worship God in the name of Jesus Christ. This is the day that is set apart, and this time is consecrated to sacred use. The bread that we break here is the body of God. But the bread that you break over lunch tomorrow is not polluted bread. You say grace over it. It is consecrated to secular use, in the name of Jesus Christ. And the same thing goes for everything you might touch. 

“Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God” (1 Corinthians 10:31). 

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Courtship & Marriage (To You & Your Children #4)

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INTRODUCTION

Part of the problem modern Christians have is that we have abandoned the mission of the family and so the instructions often don’t make sense. But if the mission is to be fruitful, multiply, and take dominion of the world in obedience to Jesus, and if sexual intimacy, marriage, and children are more like a nuclear reactor, then the stakes are wonderfully high.

THE TEXT

“The Pharisees also came unto him, tempting him, and saying unto him, Is it lawful for a man to put away his wife for every cause?…” (Mt. 19:3-9).

THE NECESSITY OF WISDOM

We’ve been saying for the last few weeks that boys and girls are different. This is probably a hate crime in some places, and we don’t care. But this means that you really must begin getting ready for courtship and marriage as soon as children arrive. Wisdom doesn’t magically arrive in a package from Canon Press when your son/daughter turns 18. As Pastor Wilson has said over the years, when it comes to dating, you often have two idiots involved, but when it comes to courtship, you may have up to 6. This means there really is no paint-by-numbers kit, and just because you read a book doesn’t mean you know what you’re doing. So you really do want to begin asking for wisdom as soon as you know you’re pregnant, and as soon as you know whether you’re having a son or a daughter. Remember that the fear of the Lord is the beginning of wisdom (Prov. 1:7), and this means seeking counsel and instruction from God and wise men (Prov. 11:14, Js. 1:5). Get counsel, ask for wisdom, follow the examples of others you respect.

WHAT DO WE CALL THIS?

Part of wisdom is not overemphasizing methods or quarrelling over words. I prefer to call this “courtship” instead of dating because we should generally distinguish what we are doing from the pagan culture around us. But courting usually consists of some dating, so don’t get wound tight. The central principles are to honor God, honor your parents, honor the marriage bed, and honor your brothers and sisters in all purity (Eph. 6:1-4, Heb. 13:4, 1 Tim. 5:1-2). The whole thing is a serious business, but it should be a serious joy. We should not take ourselves or our methods too seriously (avoiding dowdy crankiness), and it should be kind of fun.

A MAN SHALL LEAVE

The basic shape of all of this is that a man leaves and a woman is given (Mt. 19:5, Gen. 2:22-24). There is an asymmetry to the pursuit of marriage because men and women are different and were created differently. The woman is a fruitful garden that an honorable man is seeking permission to enter and cultivate (Song 4:12-16, 5:1). But the first action in preparation for marriage is for a man to leave his father and mother. This usually takes place physically, but it must certainly take place emotionally, intellectually, financially, and spiritually. A man must make his own way in the world. A man who cannot govern himself well should not be trusted with another human being (e.g. 1 Tim. 3:5). This doesn’t mean that a man must own his own business, house, car, and a burgeoning 401K. The principle is that there must be some track record of faithfulness and diligence, e.g. paying bills, good grades, good references from employers, spiritual maturity, etc. But a woman ought to see her mission as encompassed in the broadest categories of motherhood: cultivating life, hospitality, and beauty with all wisdom (Prov. 31). This high calling should be matched by pursuing appropriate education, training, work, life-experience, and service. Just as there is a difference between a boy and man, there is a difference between a girl and woman, and while the timing varies somewhat from culture to culture, we should not ignore wisdom, while generally pursuing marriage early in life.

EQUAL YOKES

The Bible is very clear that believers must only marry other believers (Dt. 7:3, 1 Cor. 7:39). Righteousness doesn’t have fellowship with unrighteousness; light has no communion with darkness (2 Cor. 6:14-18). This is why one of the slanders against the early church was that they practiced incest, since they only married “brothers/sisters” in the Lord. But better that slander than the compromise and heartache that follows marrying an unbeliever. This means that non-Christians are not an option for close friends/courtship. And part of this means remembering that it really is not possible for a man and a woman to be “just friends.” Either it will slide into sexual/emotional sin or else it won’t, which is just as bad. Of course you should have groups of friends, but remember that gravity exists and when the same three girls hang out with the same three guys a lot, things will happen. Wisdom knows that and takes precautions. Related to equal yokes, in addition to commitment to Christ and His Word, education, family background, career interests, cultural expectations, and personalities should be taken into account.

CONCLUSIONS: SEXUAL SIN, FORGIVENES, & WISDOM

It’s a rare kid who grows up in our sexual cesspool of a world who manages to come to marriageable age without any sexual sin, and sometimes there are really severe sins and consequences (sexual dysfunction, disease, divorce, child support, etc.). But where sin abounds, grace abounds more: “Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind… shall inherit the kingdom of God. And such were some of you: but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God” (1 Cor. 6:9-11).

Forgiveness sets the bone, but forgiveness doesn’t guarantee wisdom/trust or absolve from all consequences. Love sincerely desires to treat others lawfully from the heart, which sometimes includes accountability, restitution, time for healing, and consequences. But forgiveness means that God’s blessing is on whatever comes next. In the law, Moses allowed divorce for fornication, which can refer to sexual sin prior to marriage or certain forms of sexual immorality within marriage (Mt. 19:8-9, Dt. 24:1). This means that a wise father should know the general backstory before allowing a young man to court his daughter and at some point before engagement, any sexual past needs to be disclosed by both parties.

While wisdom must be our guide, and marriage is an office with higher standards than mere Christian fellowship (and therefore an honorable man or woman may walk away from a courtship for any reason), it should also be remembered that the gospel is the story of a faithful Husband seeking an unfaithful bride and washing her completely clean (Hos. 3:1, Eph. 5:25-27).

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Crisis at the Temple (Palm Sunday 2023)

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Introduction

The Triumphal Entry was an episode in the ministry of the Lord that had a beginning, middle, and end. The beginning was when the disciples came back to the Lord with the donkey and colt, placed their garments on them, and seated the Lord there (Matt. 21:6). The middle of this event was when Jesus entered the city, and Matthew says that the whole city was moved (v. 10). So this middle was the procession itself. The culmination of this Entry, the climax of the day, the crowning event of what happened, was the cleansing of the Temple (v. 12).

The Text

“And a very great multitude spread their garments in the way; others cut down branches from the trees, and strawed them in the way. And the multitudes that went before, and that followed, cried, saying, Hosanna to the Son of David: Blessed is he that cometh in the name of the Lord; Hosanna in the highest. And when he was come into Jerusalem, all the city was moved, saying, Who is this? And the multitude said, This is Jesus the prophet of Nazareth of Galilee. And Jesus went into the temple of God, and cast out all them that sold and bought in the temple, and overthrew the tables of the moneychangers, and the seats of them that sold doves, And said unto them, It is written, My house shall be called the house of prayer; but ye have made it a den of thieves. And the blind and the lame came to him in the temple; and he healed them. And when the chief priests and scribes saw the wonderful things that he did, and the children crying in the temple, and saying, Hosanna to the Son of David; they were sore displeased, And said unto him, Hearest thou what these say? And Jesus saith unto them, Yea; have ye never read, Out of the mouth of babes and sucklings thou hast perfected praise? And he left them, and went out of the city into Bethany; and he lodged there” (Matthew 21:8–17).

Summary of the Text

As I have reminded you often, this great multitude was not the same crowd that was calling for the Lord’s crucifixion a short time later. They spread garments and palm branches in the road (v. 8). Now the crowd ahead of Jesus, and coming up behind, were all crying out for the Son of David to save them, which is what Hosanna means (v. 9). They were also saying, “Blessed is he that cometh in the name of the Lord (Ps. 118:26), and “Hosanna in the highest.” When He entered the city, the whole place was shaken. Who is this (v. 10)? The crowd answered that it was “Jesus the prophet of Nazareth of Galilee” (v. 11). And then we come to the climax of the Entry. Jesus went into the Temple, expelled all the buyers and sellers, flipped the currency exchange tables, and the chairs of those who sold doves (v. 12). He said they had transformed the house of prayer for all nations into a thieves’ den (v. 13). Then some blind and lame people came, and He healed them (v. 14). When the chief priests and scribes saw the wonderful things He did, and the children who were still calling out “Hosanna to the Son of David,” they were really displeased (v. 15). They sought to rebuke Jesus with the words of the children (v. 16), and Jesus answered them with the psalmist (Ps. 8:2). From there, Jesus returned to Bethany a few miles away (v. 17).

The Nature of the Event

Moderns are often misled by the fact that Jesus entered Jerusalem on a donkey. This seems to us the sort of mount that a pacifist would use. But throughout the Old Testament, it was a mount of nobility or royalty. Deborah spoke of it (Judg. 5:10), Jair, a judge in Israel, had 30 sons who rode on 30 donkeys (Judg. 4), and Abdon was similar, with his sons and grandsons riding them (Judg. 12:14), and the princes of Israel, David’s sons, fled from Absalom on mules (2 Sam. 13:29).

“Rejoice greatly, O daughter of Zion; Shout, O daughter of Jerusalem: Behold, thy King cometh unto thee: He is just, and having salvation; Lowly, and riding upon an ass, and upon a colt the foal of an ass” (Zechariah 9:9).

Given this symbolism, and the prophecies concerning it, and what the people were shouting, Jesus was making an audacious claim to the be the King of Israel, the Messiah of God.

But these were not just words—it moved on to an authoritative action, one that challenged the economic center of Jerusalem.

An Authoritative Evaluation

The gospel of John tells us that Jesus had cleansed the Temple once before, at the beginning of His ministry (John 2:13-17). This was an event that declared that the House of God was diseased. Here in Matthew, the priest has now come a second time to inspect the House, and this time the house is to be dismantled (Lev. 14:44), not one stone left upon another.

Lord and Christ

If we are with the crowds of Palm Sunday, we are crying out, “Hosanna,” which means that we are calling for God to save us. That is our plea—Lord, save us.

But although this is used as a term of praise, it is not like Hallelujah, which simply means God be praised. Hosanna contains a petition, and the petition is for salvation, forgiveness, and deliverance. “Oh, Lord, hosanna, save us.” But from what?

Ultimately, this request is always for God to rescue us from ourselves. We are the ones with the problem, but it is also the case that we are the problem. We are the problem that all of us have.

But here is the difficulty. It is not possible to greet Him at the gates of the city with your palm branch, and then somehow to prevent Him from going up to the Temple and flipping over all of your tables. He is the Savior who interferes. He is the Lord Christ, and cannot be received in one of His offices and not in another.

He is the Son of David. Receive Him as such.

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The Anvil and the Hammers

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INTRODUCTION

This is a message about the trustworthiness of the Scriptures. Many critics have attacked the Word of God over the centuries, and while the Word is still here, they are all gone. It has been well said that the Bible is an anvil that has worn out many hammers.

What I want to do in this message is a little different than our usual pattern. In the first part I want to walk you through a detailed and somewhat didactic treatment of the genealogies of Christ given in Matthew and Luke, harmonizing them. I want to show you the Bible is reliable, in other words. And then after that, I want to do what all sermons should do, which is to proclaim Christ.

THE TEXT

“The book of the generation of Jesus Christ, the son of David, the son of Abraham. Abraham begat Isaac; and Isaac begat Jacob; and Jacob begat Judas and his brethren . . .” (Matthew 1:1–17).

“And Jesus himself began to be about thirty years of age, being (as was supposed) the son of Joseph, which was the son of Heli, which was the son of Matthat, which was the son of Levi, which was the son of Melchi, which was the son of Janna, which was the son of Joseph . . .” (Luke 3:23–24).

SUMMARY OF THE PROBLEM

These genealogies are different, which is why it is a common solution for people to say that one of them must be for Mary, and the other one is for Joseph. The problem is that both genealogies terminate with Joseph (Matt. 1:16; Luke 3:23), which then creates the new problem of why the genealogies are different. How can one person have two different family trees? So where are they different and why? Unbelievers, of course, can simply say that the accounts here are hopelessly corrupt—but that option is not open to us.

SOME RANDOM BACKGROUND INFORMATION

Matthew is clearly working from written records (he mentions a book), and he starts with Abraham. Luke traces the Lord’s ancestry all the way back to Adam. Luke is probably dedicating this book to Theophilus ben Annas, who was the high priest from 37 to 41 A.D. He was the son of Annas, and the brother-in-law to Caiaphas—the term excellentwas one that was applied to kings and high priests. This means that great care would have been taken with genealogical claims, which the Jews took very seriously. Now Matthew and Luke run in parallel from Abraham to David, and then they diverge—Matthew goes through Solomon and Luke through Nathan (1 Chron. 3:5). They converge later in Shealtiel and Zerubbabel, and then part ways again until they come back together with Joseph. So how is Scripture not in error when it gives us Joseph’s lineage in two different ways?

Genealogical records were public, housed in the Temple, and available to any serious inquirer. The patrician households of David and Zadok also kept independent records. Matthew and Luke would have had access to these records, and it is worth remembering that others would have been able to come and check on their work as well.

Why does Matthew have three groups of fourteen names? One reason is that 14 is the numerological value of the name David. The three-fold repetition emphasizes the descent from David. But that is not the only reason for some of the omissions.

CURSES AND OMMISSIONS 

Matthew removes three kings from his list, jumping from Jehoram to Uzziah. He does this because of Elijah’s curse.

“‘Behold, I will bring calamity on you. I will take away your posterity, and will cut off from Ahab every male in Israel, both bond and free” (1 Kings 21:21, NKJV).

Matthew does this out to the fourth generation (Ex. 20:3-6). And also he later drops the wicked king Jehoakim (2 Kings 23:36-24:7)—doing this, I believe, in response to Jeremiah’s curse.

“Therefore thus saith the Lord of Jehoiakim king of Judah; He shall have none to sit upon the throne of David: and his dead body shall be cast out in the day to the heat, and in the night to the frost” (Jeremiah 36:30).

THE COMPLICATED PART

But omissions, while different, do not mess up a genealogy the same way different stirps do. (A stirp is a line of people descending from one ancestor.)

Matthew says that Shealtiel was the son of Jeconiah, and Luke says he was the son of Neri, and Shealtiel sure looks like the same man, the father of Zerubbabel in both places. How to explain this? Jeremiah, the prophet who cursed Jehoiakim, also cursed his son Jeconiah. And notice the first words.

“Thus saith the Lord, Write ye this man childless, a man that shall not prosper in his days: for no man of his seed shall prosper, sitting upon the throne of David, and ruling any more in Judah” (Jeremiah 22:30).

This next part is pieced together with the aid of some extrabiblical history. But we need to figure something out because there is a place in Scripture that says that Jeconiah had one son, Zedekiah, but then in the next verse it says he also had seven sons (1 Chron. 3:16-17). What about that?

So I take it that Zedekiah died young, thus fulfilling the prophetic curse. Then Jeconiah in Babylon married a woman named Tamar, granddaughter of King Josiah. Scripture calls Jeconiah a captive here (1 Chron. 3:17). Tamar had been married before to a man named Neri, and her oldest was Shealtiel, who came into Jeconiah’s line by adoption.

But wait. We are not done. Who was the father of Zerubbabel? Matthew and Luke agree that it is Shealtiel, but we read elsewhere that it was Shealtiel’s brother, Pedaiah (1 Chron. 3:19). This is likely the result of a levirate marriage—Shealtiel dying without issue, and his brother sired an heir for his deceased brother.

One last thing, speaking of levirate marriage. Matthew says that Joseph’s father was Jacob and Luke says that his father was Heli. According to a second century source (Sextus Julius Africanus), this was the result of another levirate union. Heli died without issue, and so his brother Jacob raised up seed for him—who was Joseph.

THAT YOU MIGHT BELIEVE

God’s Word is perfect. Without that perfect Word, we cannot have confidence in the perfection of the Christ who is proclaimed to us. With that perfect Word, we can see that God is in absolute control of every detail of human history, and is able to weave it all together in such a way as to make plain that the Messiah of Israel, the Christ over all, was none other than Jesus of Nazareth.

Jesus was descended (in part) from the line of Ahab, of the tribe of Ephraim—thus fulfilling the stupendous promises made to Joseph through Jacob and Moses (Gen. 48:3ff; Dt. 33:13ff). He was Messiah ben Joseph. Jesus was descended (in part) from Levi, in that Mary was a Zadokite (a relative of Elizabeth, recall). And He was also Messiah ben David, of the tribe of Judah as attested in multiple places. So God promised a Savior for the world, and He also, by many different means, identified Him for us clearly. Behold the Lamb of God, who takes away the sin of the world.

The source for most of this is Jesus: The Incarnation of the Word by David Mitchell (Campbell Publications, 2021).

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