The Virgin Shall Conceive

What this episode covers

Matthew begins his gospel with a genealogy that confirms Jesus’ humanity as well as his royal heritage. Although Jesus was born into the line of King David, his immediate parents were actually poor and insignificant. Jesus had a true humanity. And yet, the genealogy was unique in how it explained his relationship to his parents. Instead of following the pattern of naming the father, Matthew carefully states that Joseph is not the physical father (Matt 1:16). More explanation is provided in our passage this morning. The genealogy roots Jesus in our humanity, and the birth narrative reveals his divine nature. The hopes and fears of all the years under the Old Covenant have reached their appointed time of satisfaction. God would dwell among his people, not in a tabernacle, not in an ark, but in flesh! In the early stages of Christianity—when Matthew wrote this account—there was much confusion regarding Jesus. On top of the Jewish misunderstanding about the Messiah, rumors and lies have been circulating since the time of Christ’s ministry. Misunderstandings about Jesus abound in our time as well. Christmas trinkets and slogans often depict the themes of joy and peace and generosity, but they rarely center those themes on the Savior who perfectly exemplified them. Read Matthew 1:18-25. Matthew interestingly focuses on Joseph throughout this passage. His account complements Luke’s account, given from Mary’s perspective. Mary was also visited by an angel (Lk 1:26-38). When she learned about the pregnancy of Elizabeth, she left “with haste” to be with her for several months (Lk 1:39-45). Did Joseph find out about Mary’s pregnancy second hand? At the very least, her lengthy absence likely increased the tension in Joseph’s heart. Both Luke and Matthew mention that Jesus was born in Bethlehem, his mother Mary was married to Joseph, and that Mary was a virgin when he was born. The accounts are different in the details they share, and yet compatible. J. Gresham Machen’s classic book, The Virgin Birth of Christ (1930), does a thorough job of showing how both accounts complement each other. › This passage begins with… The Devastation of Joseph (18-19) Matthew informs us that Mary conceived a child “from the Holy Spirit” (18). However, Joseph does not know what we know. He assumed Mary had an affair and it left him devastated. But, out of compassion he is “unwilling to put her to shame” (19). He was “a just man” which indicates his righteous character. He was not innocent, but—like Abraham—he was counted righteous by faith. He lived in covenant relationship with God and delighted to obey the law. Joseph is honored for having a right standing with the Lord. He trusted in the Lord and walked with Him by faith. He loved God and he loved his neighbor. Something similar was said of John’s parents, Elizabeth and Zechariah. “They were both righteous before God, walking blamelessly in all the commandments and statutes of the Lord” (Lk 1:6). Mary also loved the Lord. Although she was probably between 12 and 15 years old, the poem she composed during her visit with Elizabeth was filled with allusions to Scripture (Lk 1:46-56). This only compounded Joseph’s confusion and devastation. He “resolved to divorce her quietly”. Why would he need to divorce Mary? Betrothal was a much higher commitment than engagement. It was a binding contract between two families involving the exchange of gifts or service. The couple did not live together nor were they allowed to sleep together. There was some amount of flexibility in how marriages were arranged, but once a betrothal occurred, the couple was treated as if they were married. Infidelity was equivalent to adultery at this stage. The law allowed for the guilty parties to be stoned to death (Dt 22:23-24). But husbands could also give a certificate of divorce (Dt 24:1), which was the standard practice at that time. Joseph could have held a public trial, resulting in Mary’s sh

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