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Matthew

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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Joseph (Profiles in Christmas #1)

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INTRODUCTION

There is comparatively little that Scripture tells us about the man who raised our Lord Jesus as his own son. He leaves the stage almost as soon as he entered it. We have no dialogue from him. But while he is a silent character of Scripture, he still speaks volumes.

THE TEXT

And Jacob begat Joseph the husband of Mary, of whom was born Jesus, who is called Christ. So all the generations from Abraham to David are fourteen generations; and from David until the carrying away into Babylon are fourteen generations; and from the carrying away into Babylon unto Christ are fourteen generations… (Matthew 1:16-21).

SUMMARY OF THE TEXT

The “begats” of Matthew run along as expected until it runs into the most unexpected thing that ever happened: Jesus born of Mary, not by natural conception but by the Holy Ghost (vv16, 18). Joseph is reckoned as Jesus father, and thus Jesus shares the Royal lineage back to David, and the covenantal lineage back the Abraham (v17). Matthew tells us that Joseph was espoused to Mary, but before they had consummated their marriage, Mary was found to be with child, and this by the work of the Holy Ghost (v18).

This put Joseph, a righteous son of Kings, in a quandary (v19). While Joseph pondered what to do, the angel of the Lord came to him in a dream to reveal God’s mighty deeds and glorious purposes to him (v20). Joseph is given his marching orders: fearlessly take Mary as his wife, and name the son which would be born Jesus (v21). This all is what Isaiah prophesied to King Ahaz (Cf. Mt. 1:22-23, Is. 7:14), and Joseph did as he was told (Mt. 1:24-25). Though Joseph has no recorded dialogue, the one word we know he spoke was Jesus, when he named the firstborn son of Mary.

THE CARPENTER

The professional trade of Joseph was that of carpentry, and of course Jesus would later be Joseph’s apprentice in this trade. There’s a wide range of skills which this likely encompassed; it wasn’t just wood-work, but also stone-work. Herod built his palace just outside of Bethlehem. The Magi arrived within the first two years after Christ was born; meaning, Joseph probably was employed in the construction of Herod’s vanity project. David’s heir was right under the imposter king’s nose, in other words.

Jesus came to be known as “the carpenter” (Mk. 6:3) as well as being referred to as Joseph’s son (Lk. 4:22, Jn.6:42). Joseph clearly took seriously his role to raise this divinely begotten son of God as his own son. Though David’s royal line was humbled and obscured, the Angel of the Lord greets Joseph as a son of David. To paraphrase one commentator, by greeting him with a great title, great deeds were expected from this humble carpenter.

A JUST MAN

Perhaps the most significant thing we learn from Scripture about Joseph is that he is called “a just man.” This is the same language that is used of OT heroes of the faith, like Noah, Abraham, Job, and David. Joseph stands in the ranks of just men made perfect.

This declaration of his being a righteous man is in the same breath as describing his contemplation of divorce from Mary his betrothed. Hardliners on divorce and no-fault divorce advocates both are confronted with a rebuke in Joseph’s action. His desire was to be faithful to the ordinances of God as respecting adultery, but also desiring to show mercy to Mary. It would seem that Joseph was deeply puzzled that Mary (who he knew only as a virtuous woman) was pregnant out of wedlock. At last, he determined to divorce her as privately as was possible, laying no charge of unfaithfulness upon her. It would become known eventually, but she would be spared the worst of any scandal.

His righteousness is, like all the righteous, by faith alone. His faith is seen in his swift obedience in response to the four times an angel came to him in his dreams. Our text gives the first instance of this swift, obedient faith, he is told of the divine conception and does as the angel instructs. The next instance is when the angel warns Joseph of Herod’s wicked design to massacre Bethlehem’s infant boys (Mt. 2:13-14). The third dream takes place after Herod died, the angel informs Joseph that it is now safe to return from Egypt (Mt. 2:18-21). But in the final dream Joseph is warned not to dwell in proximity to Archelaus, but to go and dwell in Galilee, and it would seem that Joseph had the fulfillment of prophecy in mind (Cf. Is. 11:1) and selected Nazareth as the hometown of his son (Mt. 2:22-23). Joseph walked by faith.

Joseph also demonstrates this life of faith in at least three other episodes. Even under the Roman oppression, Joseph is a dutiful citizen (Lk. 2:4-6). He brought Jesus to be circumcised according to Moses’ Law, along with the proper sacrifice for their poor estate (Lk. 2:22-24). Joseph took his family to Jerusalem for the customary feasts (Lk. 2:42).

ANOTHER DREAMING JOSEPH

Looking back at the genealogy, there is something which might easily escape our notice, but which Matthew uses to spark our remembrance. A Jacob begets a Joseph who fathers a Joshua. Remember that Joshua was descended from Joseph (by Ephraim, Cf. Num. 13:8). Here again is a dreaming Joseph, used to bring about the salvation of the world. Here again is a Joshua, raised up to save God’s people from their sin.

It is easy to see Joseph as a prince of David’s line. This fulfills one aspect of the anticipated Messianic reign. But we also see another thread, and Joseph ben-Jacob is the typological link. Ironically, when Israel was split into two Kingdoms, Judah is how the Southern Kingdom came to be known, but Israel was sometimes called Ephraim. In other words, in this son of Joseph, all Messianic types and shadows terminate.

Here is David’s heir. Here is a conquering Joshua. Here is the Scepter rising out of Judah. Here is the multitude of Ephraim. Here is Joseph’s fruitful bough and the crown on his brow (Gen.49:22-26). Here is the shepherd and stone of Israel. Here is the reunification of Israel. And Joseph called his name Jesus, by faith.

Two applications should be drawn out of the example of Joseph. We walk by faith, not by sight. You must not try to demand of God more explanation than His Word plainly declares to you. Do not be merely a hearer of the Word revealed to you, but do it. Secondly, you are not the main character of the story, just as Joseph was not. But you must, in the same faithful humility, do your duty. Believe the revealed Word, and proclaim the name of Jesus.

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The End of the World is Just the Beginning: Part 1

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INTRODUCTION

The coming of the Messiah Jesus at Bethlehem was in many ways the end of the world. It was the end of an old world and at the same time the beginning a new world. In the old world Satan, Sin, and Death had a fierce power. The god of that age blinded many, and they served many idols and false gods viciously. The light of God was relatively faint and shadowy, largely limited to a tiny nation in the middle east.

But with the coming of Christ, Satan has been struck with a fatal blow, and now sin and death are on the run. Satan has been cast down and now Christ is seated at the right hand of the Father. This means that we live in a radically new world, a new heavens and a new earth, and we are witnesses of a New Jerusalem coming down out of Heaven.

THE TEXT

“Immediately after the tribulation of those days shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken…” (Mt. 24:29-35)

SUMMARY OF THE TEXT

We call this passage the “Olivet Discourse” because Jesus gave this message on the Mount of Olives (24:3, cf. Mk. 13, Lk. 21). While Jesus had just called down a great curse upon Jerusalem and the temple (23:35-38), His disciples pointed out how beautiful the temple was, and Jesus says every single stone will soon be cast down. This provokes the disciples to ask when these things would take place, when Christ would be coming, and when the end of the world would be (24:2-3).

While they may have assumed that the destruction of the temple/Jerusalem would coincide with the final return of Jesus and the final end of the world (24:3), Jesus proceeds to answer these questions like an Old Testament prophet, describing the destruction of the temple as a cataclysmic, world-ending event with the sun and moon going dark and the stars falling out of heaven (24:29). He describes a coming of the Son of Man on the clouds of heaven (24:30) and a gathering of the elect by angels and sounding trumpet (24:31). But Jesus insists that the disciples understand that these things are very near, like they know summertime by the leaves on a fig tree (24:32-33). Jesus says that what He is describing will happen during that present generation (24:34). Heaven and earth will pass away, but His words will not pass away (24:35).

COLLAPSING SOLAR SYSTEMS

It’s important to remember that when God created the sun, moon, and stars, they were created in part for “signs,” and the sun and moon were created to be rulers of the day and the night (Gen. 1:14-16). This is why when Joseph dreamed that the sun, moon, and 11 stars were bowing down to him, everyone knew what the dream implied (Gen. 37:9-10). When the great darkness covered the land of Egypt, God was warning Pharoah that his world-empire was about to come to end if he didn’t relent (Ex. 10:22).

So when the prophets take up descriptions of collapsing solar systems, we should read the contexts carefully: Ezekiel 32 addresses Egypt centuries later, and in addition to other plague-like language, says, “And when I shall put thee out, I will cover the heaven, and make the stars thereof dark; I will cover the sun with a cloud, and the moon shall not give her light. All the bright lights of heaven will I make dark over thee, and set darkness upon thy land, saith the Lord GOD. I will also vex the hearts of many people, when I shall bring thy destruction among the nations, into the countries which thou hast not known” (Ez. 32:7-9). We see the same thing in Isaiah 13 describing the destruction of Babylon and again in Joel 2 regarding the destruction of Jerusalem. So when Jesus says the sun and moon will go dark and the stars will fall from the sky, He is describing the apocalyptic end of the world of Jerusalem.

THE SON OF MAN COMING

When Jesus says that a sign will appear in heaven, and all the tribes of the earth will see the Son of man coming in the clouds, He is quoting Daniel: “I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom thatwhich shall not be destroyed” (Dan. 7:13-14). Notice where the Son of Man is coming to: He is coming to the Ancient of Days in heaven. Jesus is talking about His Ascension, not His final coming at the end of history. What’s the sign that all the tribes will see? Pentecost: the pouring out of the Spirit upon all the nations represented there. This would be the most natural reading of the angels gathering the elect: these are the apostles and evangelists preaching the gospel (Mt. 24:31, cf. Acts 6:15, Gal. 4:14).

CONCLUSION

Jesus says that “this generation” will not pass away until all these things take place (Mt. 24:34). Many Christians attempt various exegetical gymnastics to make “generation” mean something longer than the usual 40 years or else some way of selectively choosing which things happened in the first century and which things are still awaiting fulfillment. But the words of Christ are clear, and He did ascend to the Father where He was given all authority and power and that was proven by the gift of the Holy Spirit. And about 40 years later, in 70 A.D., the city of Jerusalem was burned to the ground and the temple was destroyed.

We must not underestimate what the first coming of Christ accomplished. What was only foreshadowed in the tabernacle and temple has been accomplished by the crucifixion of Jesus: the curtain in heaven has been torn open and a new and living way has been opened through the flesh of our Lord (Heb. 10:20). The old heavens and earth truly were dark, but the Sunrise from on High has visited us (Lk. 1:78). And a new heavens and a new earth have been inaugurated by the coming of Christ. “Arise, shine, for your light is come, and the glory of the Lord is risen upon us” (Is. 60:1). We have come to a New Jerusalem that is coming down out of Heaven; Immanuel has come and the dwelling place of God is with men (Heb. 12:22, Rev. 21:1-3).

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The Glory of Parenthood

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INTRODUCTION

The word “glory” means heavy, and so it is, but then when you receive the glory of God, you find that you can- not imagine it any other way. The yoke of Christ is light and only gets lighter, but the burden of the world, the flesh, and the devil is crushing. The gift of children and parenthood is heavy, but it is heavy like a table full of food, like a basket full of fresh fruit.

THE TEXTS

“…and he saw the Spirit of God descending like a dove, and lighting upon him: and lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased” (Mt. 3:16-17).
“…though he were a Son, yet learned he obedience by the things which he suffered…” (Heb. 5:7-9).

SUMMARY OF THE TEXTS

God the Father is the perfect Father and Jesus is the perfect Son, and yet we see here at least two principles that we can apply in our families. The first is the glory of parenthood and the parent/child relationship. While the Trinity is certainly a mystery, and the Father and the Son are one God in a way that parents and children are not, our covenantal union with our children is a true analogous union. And if God the Father was right to proclaim His love for His Son, and His pleasure in His Son, how much more so is it important for us to do so in a fallen world? And the fact that the Spirit descends at the same moment, highlights the glory of that love and pleasure. Second, in Hebrews, we see that even the perfect Son learned obedience through the things He suffered. Adam was cut open before he met Eve and there was a dragon in the Garden, before any sin entered the world. If Jesus endured discipline to learn obedience, how much more must our children, if we want them to come into His glory?

OBJECTIVITY OF THE COVENANT

The world loves to talk about “unconditional love,” but there is no coherent foundation for that notion in an evolutionary worldview. If you are in charge of making your own world, your own meaning, your own happi- ness, your own identity, then nothing is fixed, nothing is given (including family). This is the goal of the Leftist revolution of the last 60 years: seeking to redefine human life, marriage, gender, and therefore, parenthood, but this means that if the Federal Government is now the final arbiter of what any of these things mean, it is functionally also claiming to be the judge of what a family is, what parents are, and whether a child actually belongs to certain parents or not. Always remember that a rejection of God’s authority is the first move in vy- ing for His job. It is not whether there will be a god; but which god will it be.

The true and living God has created the world with fixed realities, and one of those is the covenantal nature of all things. All things are objectively in a covenantal relationship with God. You do not get created by God and then exist in a neutral space, with the universe waiting breathlessly to see whether you “consent” to reality. Even if most Christians reject that radical version of existentialism, there has still been a strain of it in modern evangelicalism, where we put all the emphasis on “deciding” for Christ. But Christ is risen from the dead, and our children are “holy” to God (1 Cor. 7:14). Paul does not say that the Ephesian parents should wait and see whether their children want to be Christians before bringing them up in the nurture and admonition of the

Lord (Eph. 6:4). We are not waiting to see if they “consent” to Christ, any more than we wait around to see if they consent to food or air or love. It is absolutely true that they must embrace all of these good gifts, including a personal, vibrant faith in Jesus, but they are objectively members of the covenant by baptism. You do not wait to see if they choose to be your children or members of your family, and neither does God. So the question is: can you look down at your son or daughter right now and say the same words the Father said of His Son? And do those words echo in Heaven? You must, and they do, by faith alone in the Father, Son, and Spirit.

SOME BASICS OF DISCIPLINE

Hebrews says that the Lord chastens and scourges every son that He receives, and therefore, if you are not chastened, then you are bastards and not sons (Heb. 12:5-8). Discipline is how parents prove that their children belong to them, and when they discipline their children in the Lord, they are also proving that they belong to Jesus. The Bible clearly teaches that the opposite is also true: failure to discipline is a form of hatred and therefore a false gospel (Prov. 13:24). Hebrews also says that this discipline must be painful, and it must yield the peaceable fruit of righteousness (Heb. 12:11). The particular requirement of the Bible is the use of a rod of discipline: “Folly is bound up in the heart of a child, but the rod of discipline drives it far from him” (Prov. 22:15). “Do not withhold discipline from a child; if you strike him with a rod, he will not die. If you strike him with the rod, you will save his soul from Sheol” (Prov. 23:13-14). The rod is not the only tool in a parent’s tool- box, but it is an important one. All discipline must be done calmly, cheerfully, and with biblical justice. Another basic principle of parenting is that it is easier to teach and train the younger they are: “Train up a child in the way he should go; even when he is old he will not depart from it.” (Prov. 22:6).

Parenting should consist of lots of joyful teaching and training and practice. Think of yourselves as coaches: lots of praise, lots of drills, show them how to do it, run it again. The rod is particularly for acts of defiance, refusal to obey when you are sure they know exactly what you are requiring and know how to do it. Many children will give you at least one good battle (sometimes multiple battles), and parents are required by God to win because God commands our children to obey their parents so that they may be blessed (Eph. 6:1-3).

CONCLUSION

Zephaniah 3:17 says: “The Lord your God is in your midst; the Mighty One will save. He will rejoice over you with great joy; He will quiet you with His love. He will rejoice over you with singing.” The prophet says that when God comes, He comes singing. But He doesn’t just come singing, He comes singing a song of rejoicing, a song of celebration. But this is the mind-blowing thing: it’s a song of rejoicing over sinful people. And this is exactly what happened in Jesus.

The song is boisterous, flamboyant, abundant, and loud. It’s like a father standing on a table in a public place, announcing his love and joy over his family. It’s so loud and joyful and embarrassing and wonderful. And this is how God determined to save the world. He determined to save the world through singing a sea shanty, a rollicking bar tune, with fiddles and drums and dancing over His Son in the water, on the cross, and now at His right hand. He is still singing, and the words go like this: free grace, free grace, free grace. And that’s our glory.

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Hidden from the Wise, Revealed to Babes

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THE TEXT

Then He began to rebuke the cities in which most of His mighty works had been done, because they did not repent: 21 “Woe to you, Chorazin! Woe to you, Bethsaida! For if the mighty works which were done in you had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes. 22 But I say to you, it will be more tolerable for Tyre and Sidon in the day of judgment than for you. 23 And you, Capernaum,who[a] are exalted to heaven, will be brought down to Hades; for if the mighty works which were done in you had been done in Sodom, it would have remained until this day. 24 But I say to you that it shall be more tolerable for the land of Sodom in the day of judgment than for you.”

25 At that time Jesus answered and said, “I thank You, Father, Lord of heaven and earth, that You have hidden these things from the wise and prudent and have revealed them to babes. 26 Even so, Father, for so it seemed good in Your sight. 27 All things have been delivered to Me by My Father, and no one knows the Son except the Father. Nor does anyone know the Father except the Son, and the one to whom the Son wills to reveal Him. 28 Come to Me, all you who labor and are heavy laden, and I will give you rest. 29 Take My yoke upon you and learn from Me, for I am[b]gentle and lowly in heart, and you will find rest for your souls. 30 For My yoke is easy and My burden is light (Matthew 11:20–30).

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