Book of Matthew Chapter 1 Vs. 1

 

The Genealogy of Jesus Christ

Mat. 1:1 This is the genealogy of Yeshua the Messiah, son of David, son of Avraham:

The New Testament begins with the genealogy of Yeshua in order to show that he meets the requirements set by the Tanakh for who the Messiah must be-a descendant of Avraham (Gen. 22:18), Ya'akov (Num. 24:17), Y'hudah (Gen. 49:10), Yishai (Isa. 11:1), David (2Sam. 7:13; see below on Son of David and Z'rubavel (Hag. 2:22-23). All these names appear in Mat. 1:1-16. This genealogy recalls the pattern of those in the Tanakh (Gen. 5, 10; 1 Chr. 1-9, etc.).

Christ Greek: Christos, Anointed. Used in the New Testament 569 times. Like the name Jesus it has no reference to deity, but to the humanity of the Son of God, who received the anointing of the Spirit 30 years after He was born of Mary (Mat. 3:16; John 3:34; Isa. 11:1; 42:1-5; 61:1; Acts 10:38). God made Him both Lord and Christ (Acts 2:36). The Hebrew is Mashiyach (Dan. 9:24-26; John 1:41; 4:25).

son of David, Son of Abraham and David by direct descent (Mat. 1:2-16; Rom. 9:5), and by promise (Gen. 12:1-3; Gal. 3:6-22; Isa. 11:1; Mat. 22:41-46; 2Tim. 2:8). Son of David is used nine times of Christ in Matthew (Mat. 1:1; 9:27; 12:23; 15:22; 20:30-31; 21:9, 21:15; 22:42). David is mentioned first because he was the most illustrious of His ancestors as king and prophet and because his line is singled out by later prophets as the one of Abraham’s seed through whom the Messiah was to come.

Presentation by ancestry

From the very first words of his Gospel, Matthew recorded his central theme and character. Jesus Christ is the main character in Matthew’s presentation, and the opening verse connected Him back to two great covenants in Jewish history: the Davidic (2Sam. 7:1-29) and the Abrahamic (Gen. 12:1-20; 15:1-21). If Jesus of Nazareth is the fulfillment of these two great covenants, is He related to the rightful line? This is a question the Jews would have asked, so Matthew traced Jesus’ lineage in detail.

Yeshua the Messiah is rendered Jesus Christ in other English versions, as if the man's first name were Jesus and his last name Christ. Neither is the case. Yeshua' is Jesus' name in Hebrew and Aramaic, the languages he spoke; in his thirty-some years on earth people called him Yeshua. The word Jesus represents the efforts of English-speakers to pronounce the name of the Messiah as it appears in the Greek manuscripts of the New Testament, Iêsous-yee-soos in modern Greek, perhaps yay-soos in ancient Koinê Greek, which began to displace Aramaic as the lingua franca of the Near East after Alexander's conquests (331-323 B.C.E.). In turn the word Iêsous represents the ancient Greek-speakers' attempts at pronouncing Yeshua'. By using Hebrew Yeshua throughout, the JNT calls attention to the Jewishness of the Messiah. On the name Yeshua itself see Mat. 1:21.

The Messiah. The Greek word here is christos, which means the same thing as Hebrew mashiach, namely, anointed or poured on. The significance of being known as The Anointed One is that both kings and cohanim priests were invested with their authority in a ceremony of anointing with olive oil. Thus, inherent in the concept of Messiah is the idea of being given God's priestly and kingly authority.

The Greek word Christos is usually brought over into English as Christ. In two verses of the New Testament (John 1:41, 4:25) the Greek text has Messias, obviously, like English Messiah, a transliteration of the Hebrew word; there the JNT uses Mashiach (see John 1:41).

The JNT also renders Christos as Mashiach in two narratives where its specifically Jewish significance stands out in bold relief: at 16:15 and at 26:63 and equivalently at Mark 8:29, 14:61; Luke 9:20, 22:67). Others might have used this criterion to introduce Mashiach in other passages, for example, at Acts 2:31, 2:36, 2:38. A translator's decision to use Christ, Messiah or Mashiach depends on the purpose of his translation; in the end it may come down to his intuition or personal preference.

But usually in the text of the JNT Greek Christos is rendered by Messiah; Christ does not appear even once. This is because Messiah has meaning in Jewish religion, tradition and culture; whereas the word Christ has an alien ring and a negative connotation because of the persecutions Jews have suffered from those claiming to be his followers. Further, the use of the word Messiah more than 380 times in the text of the JNT is a continual reminder that the New Testament claims Yeshua to be none other than the promised Mashiach for whom the Jewish people have yearned. The English word Christ does not point to Yeshua's fulfillment of Jewish hopes and biblical prophecy.

Son of. The Hebrew word ben son, son of is commonly used in three distinctive ways in the Bible and in Judaism:

(1) In both the Bible and in Judaism a man is normally identified as the son of his father. For example, if Sam Levine's son Joe is called up to read from the Torah scroll in the synagogue, he will be announced not as Joseph Levine but as Yosef ben-Shmu'el Joseph, son of Samuel.

(2) Ben can also mean not the actual son but a more distant descendant, as is the case in this verse: David and Avraham were distant ancestors of Yeshua also v. 8: Yoram was not the father but the great-great-grandfather of Uziyahu.

(3) Thirdly, ben can be used more broadly to mean having the characteristics of, and this too applies here: Yeshua had qualities found both in Avraham and in King David.

Son of David. Avraham and David are singled out because they have unique importance in the Messiah's lineage. The term Son of David is actually one of the titles of the Messiah, based on the Tanakh's prophecies that the Messiah will be a descendant of David and will sit on David's throne forever for the Tanakh references see Acts 13:23. While Son of David does not appear as a Messianic title in the Tanakh and is first seen as such in the pseudepigraphic Psalms of Sol. 17:23, 36, written in the first century B.C.E., the New Testament records the use of this term some 15-20 times?, and it has been used continuously in Judaism till the present.

Son of Avraham. This term is significant in at least four ways:

(1) Both King David and King Yeshua trace their ancestry back to the individual chosen by God as the father of the Jewish people (Gen. 12:1-3).

(2) Yeshua is the promised seed of Avraham (Gen. 13:15, explained by Gal. 3:16).

(3) The Messiah's mystical identity with the Jewish people (sees Mat. 2:15) is hinted at, since every Jew is a son of Avraham (Mat. 3:9).

(4) Yeshua also has a mystical identity with everyone who believes in him, whether Jewish or Gentile (Rom. 4:1, 4:11, 4:17-20; Gal. 3:29).

Book of Joel Chapter 3 Vs. 10

The Lord Judges the Nations 

Beat your plowshares into swords, and your pruninghooks into spears: let the weak say, I am strong. Joel 3:10

Beat your plowshares... Prepare for war, let all the enemies of God and of his people join together. Let them even call all the tillers of the ground to their assistance, instead of laboring in the field. Let every peasant become a soldier.

Beat...

כָּתַת

kāṯaṯ

A verb meaning to beat, to crush, to hammer. This term is used in reference to the destruction of the golden calf (Deut. 9:21); and in the eschatological hope of hammering swords into plowshares (Isa. 2:4; Mic. 4:3). It can also be used figuratively for destroying an enemy (Deut. 1:44).

your plowshares...

אֵת

’ēṯ

A masculine noun indicating a plowshare or mattock. It designates an iron farm implement (1Sam. 13:20-21). Plowshares would be beaten into swords in Joel's picture of the coming day of the Lord (Joel 3:10 [4:10]), but in the prophet Micah's vision, this process is reversed (Mic. 4:3).

into swords...

חֶרֶב

ḥereḇ

A feminine noun meaning a sword, a knife, a cutting tool. The word frequently pictures the sword, along with the bow and shield, as the standard fighting equipment of the times (Gen. 48:22; Psm. 76:3, 4; Hos. 1:7). Warriors are referred to as those drawing the sword (Jdg. 20; 1Chr. 21:5). The sword may also stand for a larger unit of military power, sometimes pictured as coming on a people or land (Lev. 26:25; Lam. 1:20; Eze. 14:17). The cutting action of a sword is likened to eating, and its edges are literally referred to as mouths. Similarly, the mouths of people are likened to swords (Psm. 59:7, 8; Prov. 30:14; Isa. 49:2). The sword is also a symbol of judgment executed by God (Gen. 3:24; Deut. 32:41; Jer. 47:6); or His people (Psm. 149:6). The word can refer to a knife (Jos. 5:2-3); or a tool for cutting stones (Exo. 20:25).

and your pruninghooks... Let them turn their agricultural implements into offensive weapons, so that the weak, being well armed, may confidently say, I am strong. Yet, when thus collected and armed, Jehovah will bring down thy mighty ones; for so the clause (in Joel 3:11), should be rendered.

מַזְמֵרָה

mazmērāh

A feminine noun indicating a pruning hook, a pruning knife. It was a knife or short pruning tool often used to cut or prune vines, one of Israel's major agricultural products (Isa. 2:4; 18:5; Joel 3:10; 4:10; Mic. 4:3). It was often mentioned in times of judgment or restoration in Israel.

This is the opposite of beat your swords into plowshares. They are to prepare for the great battle. This war would be so great, that all the farmers and husbandmen would have to fight too.

into spears...

רֹמַח

rōmaḥ

A masculine noun meaning a spear, a javelin. It refers to a weapon of war or a hunting tool with a long shaft and a pointed sharp end (Num. 25:7; Jdg. 5:8). It was capable of cutting one's flesh like a knife or sword (1Kgs. 18:28). It was a major emblem of war (Eze. 39:9; Joel 3:10; 4:10).

let the weak...

חַלָּשׁ

ḥallāš

A masculine noun referring to one who is sick. It designates a person who is powerless, weak as opposed to a mighty gibbôr person (Joel 3:10; 4:10).

The nations are to beat their farming implements into weapons (Joel 3:10; contrast Isa. 2:4; Mic. 4:3) and assemble for battle (Joel 3:11; cf. Zec. 12:9).

say...

אָמַר

’āmar

A verb meaning to say. It is translated in various ways depending on the context. It is almost always followed by a quotation. In addition to vocal speech, the word refers to thought as internal speech (2Sam. 13:32; Est. 6:6). Further, it also refers to what is being communicated by a person's actions along with his words (Exo. 2:14; 2Chr. 28:13).

am strong...

גִּבּוֹר

gibbôr, גִּבֹּר

gibbōr

An adjective meaning brave, strong, mighty. The word refers to God Himself as ’el (H413) gibbôr, usually rendered as the Mighty God (Isa. 10:21; Jer. 32:18). It is used to describe the Child born to rule and govern God's kingdom as Mighty God (Isa. 9:6, 5). The Lord is depicted as a mighty one for His people Israel, mighty to save (Deut. 10:17; Psm. 24:8; Zeph. 3:17). Angels are depicted as mighty in strength (Psm. 103:20). It describes the might and power of the messianic King (Psm. 45:3, 4).

The word means manly, strong, vigorous, and was a term of approbation (Gen. 10:8-9; 1Sam. 14:52; Psm. 112:2). It could be used of animals, such as a lion (Prov. 30:30), the mightiest beast. It refers regularly to warriors, heroes, champions in battle (1Sam. 17:51; 2Sam. 20:7; 2Kgs. 24:16; Isa. 21:17). It could be used in a bad sense to denote heroes at drinking wine (Isa. 5:22).

Unidentified messengers are instructed to issue a call of war to the nations (cf. all nations in Isa. 34:2; Oba. 1:15; Zec. 14:2). The nations are to beat their farming implements into weapons (Joel 3:10; contrast Isa. 2:4; Mic. 4:3) and assemble for battle (Joel 3:11; cf. Zec. 12:9).

Book of 1 John Chapter 3 Vs. 23

Love One Another

Verses 23-24: These verses again repeat the three features of this epistle – believing, loving, and obeying – which are the major evidence of true salvation. The third benefit of love is the abiding presence and empowering of the Holy Spirit.

1 John 3:23 "And this is his commandment, That we should believe on the name of his Son Jesus Christ, and love one another, as he gave us commandment."

That we should...

Two salvation commandments:

1. Believe on the name of Jesus Christ (Mat. 1:21; Acts 2:38; 3:16; 4:12)

2. Love one another (1Jhn. 4:7-14; John 13:34)

John has already set forth the importance of true faith in Christ and true love for others. Now he combines the two.

Look, with me, in the following Scriptures, and see what believing will get you.

Rom. 10:9-10 "That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved." "For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation."

Everyone who is a believer in the Lord Jesus Christ has been given permission to use His name to pray to the Father. Notice this type of praying in the following verses.

John 14:12-13 "Verily, verily, I say unto you, He that believeth on me, the works that I do shall he do also; and greater [works] than these shall he do; because I go unto my Father." "And whatsoever ye shall ask in my name, that will I do, that the Father may be glorified in the Son."

John 14:14 "If ye shall ask any thing in my name, I will do [it]."

believe on the name (πιστεύσωμεν τῷ ὀνόματι)

The present participle, believing, indicates the present and continuous activity of faith. The word is used by John, sometimes with the dative case simply meaning to believe a person or thing; i.e., to believe that they are true or speak the truth. Thus, to believe the Scripture (John 2:22); believe me (John 4:21); believe Moses, his writings, my words (John 4:46). At other times with a preposition, εἰς, into, which is rendered believe in, or believe on. So here, John 6:29; 8:30; 1Jhn. 5:10. See the two contrasted in John 6:29, 6:30; 8:30, 8:31; 1Jhn. 5:10. To believe in, or on, is more than mere acceptance of a statement. It is so to accept a statement or a person as to rest upon them, to trust them practically; to draw upon and avail one's self of all that is offered to him in them. Hence to believe on the Lord Jesus Christ is not merely to believe the facts of His historic life or of His saving energy as facts, but to accept Him as Savior, Teacher, Sympathizer, Judge; to rest the soul upon Him for present and future salvation, and to accept and adopt His precepts and example as binding upon the life. See on Mat. 28:19. Expressing the sum of the qualities which mark the nature or character of a person. To believe in the name of Jesus Christ the Son of God, is to accept as true the revelation contained in that title. Compare John 20:31.

John 1:12; The human name, Jesus, shows that His blood is available for man. The divine name, His Son, shows that it is efficacious. I shall be rendering a service to students of John's Epistles by giving, in a condensed form, Canon Westcott's note, classifying the several names of our Lord and their uses in the Epistles.

The name in John, as in the Bible elsewhere, has two distinct, but closely connected meanings.

1. The Revelation of the Divine Being by a special title.

2. The whole sum of the manifold revelations gathered up so as to form one supreme revelation.

The latter sense is illustrated in 3Jhn. 1:7, where the name absolutely includes the essential elements of the Christian creed, the complete revelation of Christ's work in relation to God and man. Compare John 20:31; Acts 5:41.

In 1Jhn. 2:12, the term is more limited, referring to Christ as He lived on earth and gave Himself for the brethren. In 1Jhn. 3:23; 5:13, the exact sense is defined by what follows.

Actual Names Used.

(I.) His Son Jesus Christ. 1Jhn. 1:3; 3:23; 5:20. The divine antecedent is differently described in each case, and the difference colors the phrase. In 1Jhn. 1:2-3, the Father compare John 3. In 1Jhn. 3:23, God. In 1Jhn. 5:20, He that is true. Thus the sonship of Christ is regarded in relation to God as Father, as God, and as satisfying the divine ideal which man is able to form. The whole phrase, His Son Jesus Christ, includes the two elements of the confessions which John makes prominent.

1. Jesus is the Son of God (John 4:15; 5:5).

2. Jesus is the Christ (John 2:22; 5:1).

The constituents of the compressed phrase are all used separately by John.

(1.) Jesus. 1Jhn. 2:22; 5:1; 4:3 where the correct reading omits Christ. The thought is that of the Lord in His perfect historic humanity.

(2.) Christ. 2Jhn. 1:9. Pointing to the preparation made under the old covenant.

(3). Jesus Christ. 1Jhn. 2:1; 5:6; 2Jhn. 1:7. Combining the ideas of true humanity and messianic position.

In 1Jhn. 4:15, the reading is doubtful: Jesus or Jesus Christ.

On 1Jhn. 4:2.

(4.) The Son. 1Jhn. 2:22, 2:23, 2:24; 4:14; 5:12. The absolute relation of Son-ship to Fatherhood.

(5.) The Son of God. 1Jhn. 3:8; 5:10, 5:12, 5:13, 5:20. Compare His Son (1Jn. 4:10; 5:9), where the immediate antecedent is ὁ Θεός God; and 1Jhn. 5:18, He that was begotten of God. Combination of the ideas of Christ's divine dignity and divine sonship.

(6.) Jesus His God's Son. 1Jhn. 1:7. Two truths. The blood of Christ is available and efficacious.

(7). His God's Son, His only Son. 1Jhn. 4:9. The uniqueness of the gift is the manifestation of love.

The Son in various forms is eminently characteristic of the First and Second Epistles, in which it occurs more times than in all Paul's Epistles.

Κύριος Lord, is not found in the Epistles omit from 2Jhn. 1:3, but occurs in the Gospel, and often in Revelation.

The expression, the blood of Jesus His Son, is chosen with a profound insight. Though Ignatius uses the phrase blood of God yet the word blood is inappropriate to the Son conceived in His divine nature. The word Jesus brings out His human nature, in which He assumed a real body of flesh and blood, which blood was shed for us.1Jhn. 1:7.

The writer had declared that a confident and effective prayer life is founded on obedience to God’s commands (1Jhn. 3:22). Now those commands are summed up in a single command consisting of faith and love. The phrase believe in the name of His Son contains the epistle’s first direct reference to faith. The Greek here contains no word for in so the expression could be rendered believe the name of His Son. In this context it certainly includes the faith in Christ’s name which true Christian prayer involves (see John 14:12-15; 16:24).

1Jhn. 3:23 furnishes a kind of climax to the paragraph beginning in 1Jhn. 3:18. As a Christian actively engages in deeds of love (1Jhn. 3:18) and as he achieves boldness before God in prayer (1Jhn. 3:21), he is doing what God commands (cf. 1Jhn. 2:3; 3:24; 5:2-3): living a life of confidence in the name of Christ which is under-girded by love (1Jhn. 3:23; cf. 3:14; 4:7, 4:11, 4:21). Since faith and love, thus conceived, go together, this kind of life is seen as obedience to a single command. Amen.