What does the birth of Jesus tell us about God?

December 9, 2024

What does the birth of Jesus tell us about God?

Isaiah 9:2-7; Matthew 1:1-17

John Robnett

Big Book Idea

God with us.

For to us a child is born,
to us a son is given;
and the government shall be upon his shoulder,
and his name shall be called
Wonderful Counselor, Mighty God,
Everlasting Father, Prince of Peace.

2 ^{1

9:2
Ch 9:1 in Hebrew} The people who walked in darkness
    have seen a great light;
those who dwelt in a land of deep darkness,
    on them has light shone.
3 You have multiplied the nation;
    you have increased its joy;
they rejoice before you
    as with joy at the harvest,
    as they are glad when they divide the spoil.
4 For the yoke of his burden,
    and the staff for his shoulder,
    the rod of his oppressor,
    you have broken as on the day of Midian.
5 For every boot of the tramping warrior in battle tumult
    and every garment rolled in blood
    will be burned as fuel for the fire.
6 For to us a child is born,
    to us a son is given;
and the government shall be upon^{2

9:6
Or is upon} his shoulder,
    and his name shall be called^{3

9:6
Or is called}
Wonderful Counselor, Mighty God,
    Everlasting Father, Prince of Peace.
7 Of the increase of his government and of peace
    there will be no end,
on the throne of David and over his kingdom,
    to establish it and to uphold it
with justice and with righteousness
    from this time forth and forevermore.
The zeal of the LORD of hosts will do this.

Footnotes

[1] 9:2 Ch 9:1 in Hebrew
[2] 9:6 Or is upon
[3] 9:6 Or is called

Introduction to Isaiah

Timeline

Author and Date

Isaiah was called to his prophetic ministry “in the year that King Uzziah died” (6:1), around 740 B.C. He lived long enough to record the death of Sennacherib (37:38), in 681. However, most of the book can be dated only in very general terms because few specific dates are given.

Theme

The central theme of the book is God himself, who does all things for his own glory (48:11). Isaiah defines everything else by how it relates to God: is it rightly related to him as the center of all reality (45:22–25)? God’s people find strength only as they rest in the promises of their God (30:15). They find refreshment only as they delight themselves in his word (55:1–2). To serve his cause is their worthy devotion (ch. 62), but to rebel against him is endless death (66:24).

Simplified Overview of Isaiah

	Isaiah 1–39	Isaiah 40–55	Isaiah 56–66
Date and Setting	The eighth century B.C. (700s); the Assyrian threat	Prophecies for the sixth century B.C. (500s); the Babylonian exile	Prophecies about all times and occasions until the end
Audience	God’s rebellious people craving worldly security	God’s defeated people under worldly domination	All who hold fast to God’s covenant
Actions	God purifies a remnant of his apostate people through judgment	God encourages his discouraged people in exile	God prepares all of his true people for his promised salvation
Message	“In returning and rest you shall be saved; . . . But you were unwilling” (30:15)	“the glory of the LORD shall be revealed” (40:5)	“Keep justice, and do righteousness” (56:1)

Key Themes

1. God is offended by religious practices that come from an empty heart or a careless life (1:10–17; 58:1–12; 66:1–4).

2. God’s true people will someday become a multinational community of worship and peace that will last forever (2:2–4; 56:3–8; 66:18–23). They will be the predominant culture of a new world (14:1–2; 41:8–16; 43:3–7; 60:1–22).

3. God opposes human pride (2:10–17; 13:11; 23:9).

4. The foolish idols that man creates are destined for destruction (2:20–21; 44:9–20; 46:1–7).

5. God’s judgment will reduce Israel to a remnant. From this remnant he will raise up a holy people (1:9; 6:1–12:6; 40:1–2).

6. God sometimes judges people by making them deaf and blind to his saving word (29:9–14).

7. The only hope of the world is in one man. He is the promised Davidic king (7:14; 9:2–7; 11:1–10), the servant of the Lord (42:1–9; 52:13–53:12), the anointed preacher of the gospel (61:1–3), and the victor over all evil (63:1–6).

8. God uses everything, even human sin, for his own glory (44:24–45:13).

9. All people are called to repent of sin and trust in God alone (12:2; 26:3–4; 32:17–18; 50:10; 66:2).

10. Often, when God’s people feel abandoned by him (40:27), they foolishly trust in worldly powers (31:1–3; 39:1–8).

11. God will vindicate his cause with a world-transforming display of his glory (11:10; 40:3–5; 52:10; 59:19).

12. God is guiding all of human history (41:1–4; 44:6–8; 46:8–11).

13. God’s faithfulness and the certainty of his final victory should motivate his people to pray and to be obedient (56:1–2; 62:1–64:12).

14. The wrath of God is to be feared above all else (9:19; 13:9, 13; 30:27; 34:2; 66:15–16).

Outline

Introduction: “Ah, Sinful Nation!” (1:1–5:30)
God Redefines the Future of His People: “Your Guilt Is Taken Away” (6:1–12:6)
God’s Judgment and Grace for the World: “We Have a Strong City” (13:1–27:13)
God’s Sovereign Word Spoken into the World: “Ah!” (28:1–35:10)
Historical Transition: “In Whom Do You Now Trust?” (36:1–39:8)
Encouragement for God’s Exiles: “The Glory of the Lord Shall Be Revealed” (40:1–55:13)
How to Prepare for the Coming Glory: “Hold Fast My Covenant” (56:1–66:24)

The Near East at the Time of Isaiah

c. 740 B.C.

The prophecies of Isaiah took place during the rise of the Assyrian Empire. Assyria posed a great threat to Israel and Judah as well as the entire Near East.

The Global Message of Isaiah

A God-centered Vision of All Things

Dating from the eighth century B.C., and centering on God’s promises of protection, deliverance, purging, and restoration for his guilty and defiled covenant people, the book of Isaiah presents an incredibly rich landscape of salvation history in all its eternal and global scope. God has a purpose and plan, and his eternal decree will stand. It will be neither thwarted by strong and aggressive nations (Isa. 14:26–27) nor derailed by unfaithful ones (1:4, 9). God has a message for the world that he created, and he declares without equivocation,

“I am God, and there is none like me, declaring the end from the beginning and from ancient times things not yet done, saying, ‘My counsel shall stand, and I will accomplish all my purpose.’” (Isa. 46:9–10)

At the center of this global and eternal stage stands the Lord. He stands as the sovereign God (Isa. 43:13), the Holy One of Israel (1:4; 5:19, 24; 10:20; 12:6; 17:7; 29:19; 30:11, 12, 15; 31:1; 37:23; 41:14, 16, 20; 43:3, 14; 45:11; 47:4; 48:17; 49:7; 54:5; 55:5, 60:9, 14), our redeemer (41:14; 43:14; 47:4; 48:17; 54:5), and the only Savior of the world (43:11).

Judgment and Salvation for All Nations

A righteous God. God himself is our salvation (Isa. 12:2; 17:10; 33:2, 6). He alone is “mighty to save” (63:1). He is incomparably great (40:25), and he is “holy, holy, holy” (6:3). The message of the book of Isaiah to the world begins with warning. Human pride and boasting are utterly foolish and a great danger before this righteous God (2:11–17; 10:33; 13:11; 16:6; 23:9; 28:1–4). Indeed, a day of judgment is coming (2:12–22, 24:1–23), so let all the nations of the earth take heed. Whether it is corporate greed, national pride, individual self-dependence, or Babel-like self-exaltation (Gen. 11:1–9), this is a message for our world today. Sin will not go unpunished. The sovereign Lord is watching.

A saving God. But warning gives way to merciful promises of salvation. The message of the book of Isaiah to the world is that there is indeed a Savior, the Messiah, who has humbly, painfully, and gloriously won salvation for sinners and for all who would trust in him (Isa. 4:2; 7:14; 9:6–7; 11:1–5; 42:1–4; 52:13–53:12; 61:1–3). Death itself is swallowed up, and our reproach is removed (25:8). What an astonishing salvation! There is no one in our world today too sinful to be saved, too hurt to be healed, too lost to be found, or too far away to be brought near. God, our Savior, is Immanuel, God with us (7:14). He saves. It is who he is.

A global God. This salvation is for all nations. God’s promise to Abraham to bless the nations of the world (Gen. 12:1–3) is affirmed throughout the book of Isaiah. Even as the seraphim declare that “the whole earth is full of his glory!” (Isa. 6:3), so it shall be, and so it is coming to pass even today, that the whole world will be filled with God’s glory (Hab. 2:14; Num. 14:21; Ps. 72:19). In Isaiah 19 we read that one day even the hated nations of Assyria and Egypt, both of whom at some time enslaved Israel, will be included within God’s gracious purposes (Isa. 19:16–25).

A trustworthy God. Our confidence in our global missionary endeavor is not in our techniques, resources, or strategies. It rests instead upon the promises and faithfulness of God. As declared in Isaiah 25:5–7, the glory of the Lord will be revealed, and all mankind will see it; the feast of the Lord Almighty will be enjoyed by all peoples, and the veil of sin, ignorance, and death will be removed from all peoples and nations! No tribe, language, people, or nation will be excluded from the salvation of the Lord (Rev. 5:9). This is not the language of exaggeration. It is the declaration of the invincible determination of our almighty and trustworthy God (Isa. 46:9–10).

Gospel Freedom and Proclamation to All Nations

A divine liberation. The gospel is a message of freedom to a world that is weary from bondage. So many among the nations are burdened—burdened by the relentless demands and empty promises of mankind’s religions, philosophies, and idols. Such things are “borne as burdens on weary beasts” (Isa. 46:1). But God’s message to a weary world today is that, rather than being a burden to us, the Lord himself has borne his people; he has carried us from the womb, and will carry us to our dying day, finally saving us (46:3–5).

A proclaimed salvation. God’s people worldwide have the glorious privilege of proclaiming this message of freedom: “‘You are my witnesses,’ declares the LORD” (Isa. 43:10, 12; see also Acts 1:8). Indeed, our very lives are an indispensable part of our witness that God uses to attract the nations to himself. As Christ taught, “By this all people will know that you are my disciples, if you have love for one another” (John 13:35). The glory and goodness of God is reflected in and through his people, by their words and by their actions.

A fearless proclamation. As we serve our God, make known his deeds among the peoples (Isa. 12:4; 66:19), and herald the good news from high mountaintops (52:7), we are commanded not to fear (40:9). Because God is our salvation, we “will trust, and will not be afraid” (12:2). To those persecuted because of their witness to Christ around the world today, we have the great comfort of Isaiah 43:

“When you pass through the waters, I will be with you;

and through the rivers, they shall not overwhelm you;

when you walk through fire you shall not be burned,

and the flame shall not consume you.” (Isa. 43:2)

God will protect, renew, and restore his global people. Our assurance rests in his deeply comforting words to us:

“Because you are precious in my eyes,

and honored, and I love you,

I give men in return for you,

peoples in exchange for your life.” (Isa. 43:4)

He has proven this love in an ultimate way by sending us his Son to give his life in exchange for ours.

A Message of Cosmic Significance

We have a glorious message to proclaim to the world. We are to be “beautiful feet” bringing good news of happiness and salvation to the nations (Isa. 52:7). We are privileged and called to “walk in the light of the LORD” (2:5). We are to present to the world the open invitation of God—the invitation for cleansing and forgiveness (1:18). The invitation to receive compassion, feeding, care, and life (55:1–3). The invitation to seek the Lord and turn from our wicked ways (55:6–7).

With joy we will draw water from the wells of salvation (Isa. 12:3), and on that day we will all say,

“ Give thanks to the LORD,

    call upon his name,

make known his deeds among the peoples,

    proclaim that his name is exalted.

“Sing praises to the LORD, for he has done gloriously;

    let this be made known in all the earth.” (Isa. 12:4–5)

Datable Events in the Book of Isaiah

Uzziah’s death; Isaiah’s call	ch. 6	740 B.C.
Days of Ahaz	ch. 7	c. 735
Assyrian invasion	chs. 36–38	701
Sennacherib’s death	37:38	681
Babylonians will destroy Jerusalem	39:6–8	586
Israel will return from Babylonian exile	chs. 40–48	538

Simplified Overview of Isaiah

	Isaiah 1–39	Isaiah 40–55	Isaiah 56–66
Date and Setting	The eighth century B.C. (700s); the Assyrian threat	Prophecies for the sixth century B.C. (500s); the Babylonian exile	Prophecies about all times and occasions until the end
Audience	God’s rebellious people craving worldly security	God’s defeated people under worldly domination	All who hold fast to God’s covenant
Actions	God purifies a remnant of his apostate people through judgment	God encourages his discouraged people in exile	God prepares all of his true people for his promised salvation
Message	“In returning and rest you shall be saved; . . . But you were unwilling” (30:15)	“the glory of the LORD shall be revealed” (40:5)	“Keep justice, and do righteousness” (56:1)

Activity of the Writing Prophets during the Reigns of the Kings of Israel and Judah

Timeline	King of Judah // Event	Prophet to Judah	Prophet to Israel	King of Israel // Event
780 B.C.				Jeroboam II (781–753)
770
760	Uzziah			(c. 760)	(c. 760)
	(Azariah)			Amos	Jonah
	(767–740)
						(c. 755)
						Hosea	Zechariah (753–752)
							Shallum (752)
750		Jotham				Menahem (752–742)
		(750–735)	Micah (c. 742)	Isaiah (c. 740)			Pekahiah (742–740)
740							Pekah (740–732)
	Ahaz (735–715)					Hoshea (732–722)
730
720						Fall of Samaria (722)
710	Hezekiah (715–686)
700
680	Manasseh (686–642)	Nahum (c. 660–630)
660	Amon (642–640)
640	Josiah (640–609)	Zephaniah (c. 640–609)
		Habakkuk (c. 640–609)
620		(c. 627)
600		Jeremiah
	Jehoahaz (609)
	Jehoiakim (609–597)		(c. 605)
	Jehoiachin (597)		Daniel
	Zedekiah (597–586)			(c. 597)
				Ezekiel
	Fall of Jerusalem (586)	Obadiah
		(after 586)
580
560
540
520	1st return of exiles (538)	Haggai (c. 520)
	Temple rebuilt (516/515)	Zechariah (c. 520)
500
480
460	2nd return of exiles (458)	Malachi (c. 460)
440	3rd return of exiles (445)

Major prophets
Minor prophets

Joel is not displayed as the dates are uncertain and estimates range from the 9th to the 4th centuries B.C.

Micah’s prophecy was likely directed toward both Judah and Israel.

Study Notes

Isa. 9:2 The people who walked in darkness. People like those who refused the appeal of 2:5 (see also 5:30; 8:22; John 3:19–20). on them has light shone. An objective, surprising joy for sinners through the grace of God (see Isa. 42:6; 49:6; 2 Cor. 4:6).

Study Notes

Isa. 9:3 You have multiplied the nation. No longer are the faithful a small remnant (see 26:15; 54:1–5).

Study Notes

Isa. 9:4 God liberates humanity as on the day of Midian (see Judges 6–7, where Gideon achieves an improbable victory over Midian by the power of God).

Study Notes

Isa. 9:6 to us. A gift of divine grace to sinners. a child . . . a son. This is the invincible figure of vv. 4–5 (see Ps. 2:7–9; Luke 1:32). born . . . given. Isaiah presents the events as if it were the time of the child’s arrival, with an expectation of what he will achieve (Isa. 9:7). Wonderful Counselor. A “counselor” is one who is able to make wise plans (see 11:2). He is a ruler whose wisdom is beyond human capabilities. Mighty God. A title for the Lord (10:20–21; Deut. 10:17; Neh. 9:32; Jer. 32:18). Everlasting Father. A kind protector (see Isa. 22:21), which is the task of the ideal king and is also the way God himself cares for his people (see 63:16; 64:8; Ps. 103:13). Prince of Peace. He will bring peace (shalom) as the nations rely on his just decisions in their disputes (see Isa. 2:4; 11:6–9; 42:4; 49:7; 52:15).

Study Notes

Isa. 9:7 This messianic heir of David will extend his rule to include all Gentiles, thus bringing to them the blessing of knowing the true God (Gen. 49:10; 2 Sam. 7:8–16).

The Genealogy of Jesus Christ

1 The book of the genealogy of Jesus Christ, the son of David, the son of Abraham.

2 Abraham was the father of Isaac, and Isaac the father of Jacob, and Jacob the father of Judah and his brothers, 3 and Judah the father of Perez and Zerah by Tamar, and Perez the father of Hezron, and Hezron the father of Ram,^{1

1:3
Greek Aram; also verse 4} 4 and Ram the father of Amminadab, and Amminadab the father of Nahshon, and Nahshon the father of Salmon, 5 and Salmon the father of Boaz by Rahab, and Boaz the father of Obed by Ruth, and Obed the father of Jesse, 6 and Jesse the father of David the king.

And David was the father of Solomon by the wife of Uriah, 7 and Solomon the father of Rehoboam, and Rehoboam the father of Abijah, and Abijah the father of Asaph,^{2

1:7
Asaph is probably an alternate spelling of Asa; some manuscripts Asa; also verse 8} 8 and Asaph the father of Jehoshaphat, and Jehoshaphat the father of Joram, and Joram the father of Uzziah, 9 and Uzziah the father of Jotham, and Jotham the father of Ahaz, and Ahaz the father of Hezekiah, 10 and Hezekiah the father of Manasseh, and Manasseh the father of Amos,^{3

1:10
Amos is probably an alternate spelling of Amon; some manuscripts Amon; twice in this verse} and Amos the father of Josiah, 11 and Josiah the father of Jechoniah and his brothers, at the time of the deportation to Babylon.

12 And after the deportation to Babylon: Jechoniah was the father of Shealtiel,^{4

1:12
Greek Salathiel; twice in this verse} and Shealtiel the father of Zerubbabel, 13 and Zerubbabel the father of Abiud, and Abiud the father of Eliakim, and Eliakim the father of Azor, 14 and Azor the father of Zadok, and Zadok the father of Achim, and Achim the father of Eliud, 15 and Eliud the father of Eleazar, and Eleazar the father of Matthan, and Matthan the father of Jacob, 16 and Jacob the father of Joseph the husband of Mary, of whom Jesus was born, who is called Christ.

17 So all the generations from Abraham to David were fourteen generations, and from David to the deportation to Babylon fourteen generations, and from the deportation to Babylon to the Christ fourteen generations.

Footnotes

[1] 1:3 Greek Aram; also verse 4
[2] 1:7 Asaph is probably an alternate spelling of Asa; some manuscripts Asa; also verse 8
[3] 1:10 Amos is probably an alternate spelling of Amon; some manuscripts Amon; twice in this verse
[4] 1:12 Greek Salathiel; twice in this verse

Introduction to Matthew

Timeline

Author, Date, and Recipients

Matthew was probably written in the late 50s or early 60s A.D. Matthew (also called Levi), the former tax collector who became Jesus’ disciple, is the author. The original audience may have been the church in Antioch of Syria. Its members included Jewish and Gentile Christians.

Theme

Matthew tells the story of Jesus of Nazareth, the long-expected Messiah who brought the kingdom of God to earth.

Purpose

Matthew writes his Gospel to demonstrate that Jesus is the Messiah, that he has the right to the throne of David as Israel’s true King, and that he is the ultimate fulfillment of God’s promise to Abraham that his descendants would be a blessing to all the world (1:1; Gen. 12:1–3). Matthew seeks to encourage Jewish Christians (and all future disciples) to stand strong despite opposition. They should feel secure in the knowledge of their citizenship in God’s kingdom. Matthew shows that Gentiles also can find salvation through Jesus the Messiah.

Key Themes

Portrait of Jesus (1:1, 23; 2:2; 14:33; 16:16; 18:20; 21:5–9).
The bridge between Old and New Testaments (1:1–17, 22–23; 2:4–5, 15, 17, 23; 5:17–20).
God’s continuing work of salvation within Israel, extended to all the peoples of the earth through the person and work of Christ (10:5–6; 28:19).
The new community of faith (11:28; 16:18–19; 28:19).
The church as built and maintained by Jesus’ continuing presence (16:18; 18:15–20; 22:10; 28:20).
A “great commission” for evangelism and mission (28:19).
Jesus’ five teachings as a manual on discipleship (chs. 5–7; 10; 13; 18–20; 24–25).

Outline

The Arrival of Jesus the Messiah (1:1–2:23)
John the Baptist Prepares for the Messianic Kingdom (3:1–17)
Jesus the Messiah Begins to Advance the Messianic Kingdom (4:1–25)
The Authoritative Message of the Messiah: Kingdom Life for His Disciples (5:1–7:29)
The Authoritative Power of the Messiah: Kingdom Power Demonstrated (8:1–9:38)
The Authoritative Mission of the Messiah’s Messengers (10:1–42)
Opposition to the Messiah Increases (11:1–12:50)
The Messianic Kingdom Revealed in Parables (13:1–53)
The Identity of the Messiah Revealed (13:54–16:20)
The Suffering of the Messiah Revealed (16:21–17:27)
The Community of the Messiah Revealed (18:1–20:34)
The Messiah Asserts His Authority over Jerusalem (21:1–23:39)
The Delay, Return, and Judgment of the Messiah (24:1–25:46)
The Crucified Messiah (26:1–27:66)
The Resurrection and Commission of the Messiah (28:1–20)

The Setting of Matthew

The events in the book of Matthew take place almost entirely within the vicinity of Palestine, an area extending roughly from Caesarea Philippi in the north to Beersheba in the south. During this time it was ruled by the Roman Empire. The opening chapters describe events surrounding Jesus’ birth in Judea, where Herod had been appointed king by the Romans. The closing chapters end with Jesus’ death, resurrection, and ascension during the rule of Pontius Pilate and the tetrarchs Antipas and Philip.

The Global Message of Matthew

Jesus Christ is the climax of the Bible and of all of human history. He brings the whole Old Testament to fulfillment, and he is also the means by which salvation floods out to the nations. Matthew’s Gospel thus has much to say to the global church today as God’s people, comprised of both Jew and Gentile, seek to “make disciples of all nations” (Matt. 28:19).

Matthew and Redemptive History

The purpose of creation was that mankind, made in God’s image as his ruling representatives, might be fruitful and multiply and spread God’s glory throughout the earth. This quest was repeatedly hijacked by sin, however, throughout the Old Testament. After Adam and Eve sinned, Noah was called by God to be fruitful and multiply, thereby assuming the mantle of spreading divine blessing (Gen. 9:1). After Noah ended his life in shame (Gen. 9:20–23), God called Abraham, Isaac, and Jacob to carry this mantle (Gen. 12:1–3; 15:5; 17:2; 22:17–18; 28:14; 35:11). Yet they too proved to be sinners, and unequal to the task. The nation of Israel, led by Moses, was also called to be fruitful and multiply (Deut. 6:3; 7:13), but it too failed in this worldwide mandate.

But at what proved to be the center of human history, God sent a Second Adam, a new Moses, a true Israel, to spread divine glory throughout the earth. This was Jesus Christ. He was called God’s “Son” just as Adam and Israel had been called God’s “son” (Luke 3:38; Ex. 4:22–23). This, however, was the personally divine Son of God, now incarnate, who gloriously succeeded in his mission. Indeed, he was the perfect prophet, priest, and king who succeeded where all the previous prophets, priests, and kings had failed. As he tells the story of this second Adam, Matthew connects his Gospel account to the Old Testament more frequently and more explicitly than any other Gospel writer. He repeatedly sees Jesus as the one who “fulfills” the promises of the Old Testament (e.g., Matt. 4:14–16; 8:17; 12:17–21; 26:54, 56; 27:9). And beyond explicit connections of Jesus to individual promises of the Old Testament, Matthew structures his whole Gospel in this way. Jesus gives five extended discourses, for example, echoing the five books of Moses—with whom Jesus also explicitly links himself (5:17–48).

In presenting Jesus as the fulfillment of the Old Testament, Matthew shows that Jesus is the one through whom God’s original blessings of creation are to spill forth to the world. Perhaps the commission of Genesis 1:28 to be fruitful and multiply throughout the whole earth is in the back of Jesus’ mind in his own commission to his disciples to fruitfully multiply disciples throughout the whole earth (Matt. 28:18–20).

Universal Themes in Matthew

The new family of God. The new community of faith is not defined by lineage from ethnic Israel. Rather, the new community transcends ethnic boundary markers and is defined by trusting faith in the Messiah, the coming king, Jesus. Jesus extends mercy to Gentiles (Matt. 12:18, 21) even as his own Jewish kinsmen are hard-hearted and resistant to the gospel (e.g., 23:1–39). The blessing that was intended to spread to the nations in the Old Testament finds realization in Jesus, who creates a new family of God composed of men and women from every tribe and people group and nation.

The global dimensions of discipleship. “All authority in heaven and on earth has been given to me. Go therefore and make disciples of all nations” (Matt. 28:18–19). The final charge to his disciples, built on the full authority (28:18) and everlasting presence (28:20) of Jesus, is to make disciples of all nations. The Christian gospel is not for a certain culture or class; it is not a parochial or regional gospel. It is a gospel for all, in fulfillment of God’s original call and promise to Abraham that in him “all the families of the earth shall be blessed” (Gen. 12:3).

The dawning of the kingdom and the coming new earth. Throughout Matthew, Jesus declares that the kingdom of heaven is dawning (Matt. 3:2; 4:17; 10:7; 11:12; 13:44–46). This is a worldwide kingdom, into which all people around the world are invited (24:14). And one day the consummation of this kingdom will be complete: explaining to his disciples what it takes to enter the kingdom of heaven, Jesus expressed the hope of a completely restored new earth, covering the globe as a fully restored and undefileable new Eden: “Truly, I say to you, in the new world, when the Son of Man will sit on his glorious throne, you who have followed me will also sit on twelve thrones, judging the twelve tribes of Israel” (19:28). The Greek word here translated “new world” means “renewal” or “regeneration” (see Titus 3:5, the only other place this word is used in the New Testament). Here it refers to the total rebirth that the cosmos will undergo upon Christ’s return. No corner of creation will go un-restored. In Jesus the kingdom of heaven has dawned, and its final fulfillment is sure.

The Global Message of Matthew for Today

With Jesus, the dawning of the kingdom means that the curse of Genesis 3 has been dealt a decisive blow and the diseased fallenness of the world is beginning to lift. Matthew shows Jesus calming storms, rebuking demons, healing sickness, teaching his disciples, and cleansing the temple, all in fulfillment of Old Testament messianic hopes of a coming deliverer. In all of this, Jesus is ushering in the kingdom of heaven. He is reversing the curse of the fall (Gen. 3:14–19). The world is being restored to the way it was meant to be.

As Christians around the globe find themselves embattled with the effects of the fall—Satanic warfare, political oppression and corruption, economic adversity, dysfunctional family relationships, infant mortality, large-scale hunger, shortage of clean water—we are reminded from Matthew’s Gospel that amid all the darkness, light shines. And this light, though often repressed, must one day encompass the whole earth as Christ returns in final victory over sin, death, and Satan (Rev. 21:1–22:5). In the meantime, it is the church’s privilege to spread the love of Christ not only through word (for the next life) but also through deed (for this life), as the parable of the final judgment makes plain (Matt. 25:31–46).

Above all, global Christians remember the final three chapters of Matthew’s Gospel, in which the entire account climaxes. Here we see Jesus not only defeating Satan by casting demons out of people but defeating Satan by stealing his power of accusation: Jesus bears the punishment his people deserve, so that Satan can no longer accuse them. Here the Lamb of God is forsaken so that his people around the world and down through history, despite their sin, will never be forsaken (Matt. 27:46). Here the temple curtain is torn in two from top to bottom, because the way is now open for God’s people to meet with God openly and boldly—wherever they live, rather than only in Jerusalem (see Acts 1:8).

The kingdom has dawned (Matt. 3:2). The new world is coming (19:28). All authority is Christ’s (28:18). Let us go and make disciples of all nations (28:19).

Ezekiel Fact #30: The prince

Fact: The prince

The prince (44:3) in the visions of restoration is also called God’s servant David (34:23–24; 37:24–25). This prince will rule over God’s people forever. Jesus’ followers viewed him as this promised ruler (Matt. 1:1; Luke 18:38).

Matthew Fact #1: From Malachi to Matthew

Fact: From Malachi to Matthew

From Malachi to Matthew. Malachi, the last book of the OT, was a message of encouragement for the Jews who had returned from exile in Babylon. Matthew wrote his Gospel more than 400 years later. The Jews still lived in their homeland, but under the oppressive rule of Rome. Matthew tells the good news about how Jesus the Messiah fulfills the promises of God in the OT.

James Fact #2: Rahab

Fact: Rahab

Rahab is a remarkable example of the fact that God can use whomever he chooses to accomplish his will (1 Cor. 1:26–31). Though a prostitute and a Gentile, Rahab is listed in the genealogy of Jesus (Matt. 1:5). She is remembered as a model of faith completed in works (James 2:25) and is listed among the heroes of faith in Hebrews 11.

Hezekiah

Hezekiah was king of the southern kingdom, Judah, at the time when the Assyrians defeated the northern kingdom of Israel. Hezekiah was a good king who followed God throughout his life. He began his reign by completely reforming Judean worship. He removed the high places and all the idols that previous kings had allowed. At one point Hezekiah became very sick and was at the point of death, so he prayed that the Lord would heal him. God honored his prayer, promising to give him another 15 years of life. He also delivered Hezekiah and Jerusalem from the Assyrians. Hezekiah resembled King David more closely than any other Davidic king thus far. He is listed in the genealogy of Jesus (Matt. 1:9–10). (2 Kings 18:3–8)

Study Notes

Matt. 1:1 The book of the genealogy. The Gospel’s opening words carried special significance for a Jewish audience. Their ancestry was linked with God’s covenants with Israel. Jesus was a common name. It is “Joshua” in Hebrew, meaning “Yahweh saves.” Christ, which means “anointed,” points back to David as the anointed king of Israel and to the promise of an “anointed one,” the Messiah, who would rule God’s people (2 Sam. 7:11b–16). Son of David points to his royal lineage. son of Abraham. God’s covenant with Abraham established Israel as a chosen people. It also affirmed that the whole world would be blessed through his family (Gen. 12:1–3; 22:18).

Ezekiel Fact #30: The prince

Fact: The prince

Matthew Fact #1: From Malachi to Matthew

Fact: From Malachi to Matthew

Study Notes

Matt. 1:3 The inclusion of five women in Jesus’ genealogy—Tamar, Rahab and Ruth (v. 5), Bathsheba (“the wife of Uriah,” v. 6), and Mary (v. 16)—is unusual. Descent was usually traced through men as the head of the family. It is also remarkable that three of the women (Tamar, Rahab, and Bathsheba) were of questionable character and two of the women (Rahab and Ruth) were Gentiles.

Study Notes

James Fact #2: Rahab

Fact: Rahab

Study Notes

Hezekiah

Study Notes

Matt. 1:6b–11 Matthew may have drawn from 1 Chron. 3:10–14. Both genealogies omit several of the kings found in the books of Kings and Chronicles. Such omissions were a common practice in genealogies (see note on Matt. 1:1–17).

Study Notes

Matt. 1:12 Jechoniah (2 Kings 24:8–9) was so evil that his family was cursed (Jer. 22:30). Yet the legal claim to the throne could still come through Jechoniah’s line.

Study Notes

Matt. 1:1–17 Jews kept extensive genealogies to establish a person’s legitimacy and inheritance rights. Matthew likely draws on the genealogies of the OT, with some omissions (see note on v. 17). He demonstrates Jesus’ legal claim to the throne of David. Genealogies had more than one function in the ancient world. Sometimes they traced a specific family’s history, offering a fairly complete list of descendants. Or they could focus on a longer period of time, listing one ancestor in each generation, often skipping some generations. Sometimes genealogies traced national or human history. They then used important figures to divide history into major parts. Matthew’s genealogy is an example of this second kind of genealogy.

Matt. 1:16–17 Jesus is the rightful legal heir to the covenant promises associated with David (v. 6) and Abraham (vv. 1–2).

Matt. 1:17 fourteen generations. Matthew does not mean all the generations that had lived during those times; see note on vv. 6b–11. Rather, he counts 14 generations within each major section. He uses the genealogy as a way to mark the major periods of Israel’s history.

S3:242 Isaiah 9:2-7; Matthew 1:1-17

Listen Now

In Isaiah, we see the Lord speaking through His prophet. He speaks to His people who have been through centuries of despair and total domination. Throughout the first verses of Isaiah 9, the Lord is providing hope in the form of prophecy and a later fulfillment.

That fulfillment is Christ, as referenced in Matthew 1:16. Relief is coming. A Messiah is promised, as well as an eternal kingdom that He will rule and reign over forever. The Lord forecasts the deliverance of His people during a period of chaos and judgment, which has been brought about largely by their own rebellion. Israel has come under attack, been displaced, and been triumphant, only to be defeated again and lose everything.

While darkness seems to be overwhelmingly present in the lives of God's people, He offers hope while holding true to His just and righteous nature. He also offers redemption. Not only was God able to use a broken nation in the midst of despair, but He wove brokenness into Christ's lineage as outlined in Matthew 1. If you have a story of brokenness, disappointment, or feel hopeless, know that the King of kings and Lord of lords has your story woven into His plan.

Some of us, while reading this devotion, may be in a season when there doesn't seem to be much light; a season when darkness is pressing us all around, as Paul describes in 2 Corinthians 4:8-9, "We are afflicted in every way, but not crushed; perplexed, but not driven to despair; persecuted, but not forsaken; struck down, but not destroyed." Much like Isaiah spoke to the remnant of God's people about a hope in His Son, so the Lord has provided hope for us through His Son.

Christ is our hope now, that we may endure; and Christ is our future hope, knowing that suffering and sin will end. There will be a coming time, as Isaiah 9:2 says, "The people who walked in darkness have seen a great light." As we have seen the first fulfillment in Christ's birth and sacrifice, we can be confident in His coming reign!

This month's memory verse

everyone who is called by my name,
whom I created for my glory,
whom I formed and made.”

– Isaiah 43:7

1. Looking back on a time in your life when things seemed dark and hopeless, how did the Lord show up? How have you been able to draw on that experience with the Lord for strength in present struggles? Take a moment to give thanks for how good and faithful the Lord has been and is!

2. What are some ways the Lord has blessed you through difficult times? How did He protect your heart through that season? Take a moment to thank the Lord for his protection of you.

3. How can you use those difficult circumstances that you have endured to share your present and eternal hope with others? Use this time to think of people in your daily and weekly paths who do not know the Lord. Perhaps this week, you can share the story of God's faithfulness in your life.

4. What are some practical ways you can be faithful while waiting on the Lord?

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