Matthew 1:1-6

Posted on October 10, 2013 by Roger

1 The book of the genealogy of Jesus Christ, the Son of David, the Son of Abraham:

2 Abraham begot Isaac, Isaac begot Jacob, and Jacob begot Judah and his brothers.

3 Judah begot Perez and Zerah by Tamar, Perez begot Hezron, and Hezron begot Ram.

4 Ram begot Amminadab, Amminadab begot Nahshon, and Nahshon begot Salmon.

5 Salmon begot Boaz by Rahab, Boaz begot Obed by Ruth, Obed begot Jesse,

6 and Jesse begot David the king. David the king begot Solomon by her who had been the wife of Uriah.

This genealogy proves that Jesus Christ is the fulfillment of the Messianic promises made to David (Isaiah 9:6-7) and the covenant promises made to Abraham (Genesis 22:18).

Judah (v.2) — is named alone among his brothers because the prophecy of Jacob (Genesis 49:10) says that Shiloh would come from Judah.

Tamar (v.3) — She seduced her father-in-law, Judah (Genesis 38).

Rahab (v. 5) — She was a prostitute in Jericho who sheltered the messengers (Hebrews 11:31)

Ruth (v.5) — A Moabitess. An Ammonite or Moabite shall not enter the assembly of the Lord; even to the tenth generation none of his descendants shall enter the assembly of the Lord forever (Deuteronomy 23:3).

Her who had been the wife of Uriah (v.6) — Bathsheba, who committed adultery with King David and then became his wife after her husband was murdered.

David (v.6) alone has the title, the king. Solomon’s name is there, but there is no kingship attached to it. The unbelieving Jew, as he tries to reject prophecies concerning the Messiah, has always made a strong point of this, that the promises given to David concerning a son were all fulfilled in Solomon. Solomon according to them is the king, and higher than David in his rule and dominion. How striking then that the Holy Spirit gives the name simply Solomon without adding “the king” to it. David is the king and no other can have the title, till his Son come: even He who came and whom David called Lord (Psalm 110:1). — Gaebelein, page 24.

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The son of David to whom he looked for the fulfillment of his purpose of the establishment of the kingdom around the temple of Jehovah was Solomon. His name, Solomon, the peaceful, suggested the principle of the kingdom. His greatest endowment was that of wisdom, His specific work was that of the building of the temple. His reign was characterized by peace and prosperity.

Nevertheless the story of Solomon is one of disastrous failure. In spite of the gifts of wisdom from on high he lived a life of unutterable and appalling folly. Even though he built the temple, he so contradicted all that for which it stood as to make it a center of form without power; and even though through the goodness of God to him, for the sake of his father, the kingdom was maintained in peace during the period of his life, he had sown it with seeds of disruption which bore harvest immediately after his death. Thus was David disappointed in his son after the flesh.

Jesus Christ the Son of David after the flesh, but the Son of God as the resurrection finally attested, came for the overcoming of all the failure which characterized the life and reign of Solomon. With an innate wisdom He proceeded to the building of the temple which cannot be destroyed; and laid the foundation for the establishment of the Kingdom in peace and prosperity from which all that offends will finally be cast forth.

The son of Abraham to whom he looked for the fulfillment of the promise of God, that from him there should spring a nation which should be the medium of blessing to all the nations, was Isaac. His name, Isaac, laughter, was to Abraham for evermore a witness of the merging of the human and the Divine, in that he was born because “Sarah received power to conceive seed when she was past age.” Through him there was given to Abraham that seed which consisted of sons who, to his vision were destined to carry forward the enterprises of God. The one influence which he exerted was that of the power, which he retained by faith, of blessing his sons after him. 

Nevertheless the story of Isaac is one of disappointment, both in the weakness of his own character, and in the appalling failure of his sons through the long succession of the ages; and in the fact that they failed to enter into the true meaning and value of the blessing he pronounced. Thus was Abraham disappointed in his son after the flesh.

Jesus, the son of Abraham after the flesh, but in the mystery of His Person able to say, “Before Abraham was I AM,” came to realized and fulfill all the purpose which had failed through Isaac and his seed after him. He was the true son of Abraham both human and Divine, and there sprang from Him “so many as the stars of heaven in multitude, and as the sand, which is by the seashore, innumerable,” to carry out the purposes of God. — Morgan, pages 8-9

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It is significant to note that, when Jesus offered Himself to Israel as the Messiah, His claim to Davidic descent was never challenged. The Jews must have consulted the records to see whether the One who made such claims for Himself had the right to make those claims. Had they found any flaw in His descent, they would have been quick to accuse Him of being an impostor. Even though the nation rejected Him, it was not because He was outside the Davidic line and therefore ineligible to claim the Davidic throne. — Pentecost, page 39

The following is from a lesson I wrote for work.

Matthew, in the first chapter of his gospel, gives a genealogy of Jesus Christ. Luke 3 also gives us a genealogy of Jesus Christ. But the two lists are very different. Some people, who have looked for problems in the Bible but haven’t wanted to look for answers, have considered this evidence that the Bible cannot be accurate.

In fact, the two genealogies are fantastic proofs of how the Bible fits together. Here’s how:

Matthew’s list begins with Abraham. In verse six we find David and his son Solomon. Luke’s list begins with Joseph and goes back to Adam. In Luke 3:31, we see David and his son Nathan.

Luke is giving Jesus’ lineage through His mother, Mary. He refers to Joseph because genealogies were almost exclusively traced through the father. But when referring to Jesus’ relation to Joseph, Luke uses a word for son that includes the meaning “step-son.” Nathan was David’s oldest son, the one who usually would have become the next king. He didn’t, but a legal claim to the throne continued through his line to Mary, giving Jesus a legitimate legal claim to the throne of Israel.

Matthew is giving Jesus’ lineage through His legal father, Joseph (although Joseph wasn’t his birth father). Joseph’s line goes back to Solomon, David’s second son. Solomon and his heirs actually reigned, giving Joseph a legitimate royal claim to the throne.

Here’s where it really gets interesting. Because Jesus was Joseph’s adopted son, He had a royal claim to the throne. But if Jesus had been Joseph’s son by birth, He would have had no claim at all to be king. Why? If you look in Matthew 1:11, you find a man by the name of Jechonias. Because of Jechonias’ sin, he was cursed by God: Thus says the Lord: “Write this man down as childless, a man who shall not prosper in his days; for none of his descendants shall prosper, sitting on the throne of David, and ruling anymore in Judah.”

So Jesus, through Mary back to Nathan, had the legal claim to the throne. Through Joseph (and only as his step-son) back to Solomon, He had the royal claim to the throne. Both lines ended with Jesus Christ. No other sons of Mary and Joseph had a claim to the throne because they had an older brother with a better claim who was (and is) still living. And any other birth sons of Joseph would have been subject to Jechonias’ curse. All of Mary’s other sons were through Joseph. All this means that, if Jesus Christ wasn’t the Messiah, there never will be one.

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Matthew — Introduction

Posted on October 7, 2013 by Roger

The Gospel of Matthew never mentions an author, but it is generally accepted that it was written by Matthew the apostle. The earliest existing manuscripts are in Greek. Some people think that Matthew wrote the book in Hebrew or Aramaic, and that it was then translated. Most conservative scholars think that Matthew may have written parts of the book in Aramaic, but that he definitely wrote the gospel as we have it in Greek himself.

A unique statement within the book of Matthew provides internal evidence to its authorship. The account of the call of Matthew (ch.9) is followed by that of a meal taken by Jesus in the company of “publicans and sinners.” The best translation of this passage says the meal took place “at home.” The parallel account in Mark 2:15 makes it clear that this feast took place in Levi’s (i.e., Matthew’s) house. The phrase “at home” means “in my (that is, in the author’s) house.” — KJV Commentary, page 1160

Some people have claimed that much of Matthew has been copied from Mark.

While many similarities between the gospels exist, the proof that one is dependent on the other is not convincing, as there are so many variations. The gospel of Matthew has many evidences of being written independently, both in the order of the narrative and in the addition and subtraction of details. However, the inspiration of Matthew would not be affected if he had chosen to use some of Mark’s material, if Mark was written earlier. Matthew probably wrote his gospel in Greek sometime before the fall of Jerusalem in A.D. 70 and possibly as early as A.D. 44, during the persecution of Agrippa I. — Walvoord, page 12

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Matthew’s purpose obviously was to demonstrate that Jesus Christ was the promised Messiah of the Old Testament, that He fulfilled the requirements of being the promised King who would be a descendant of David, and that His life and ministry fully support the conclusion that He is the prophesied Messiah of Israel. [In addition], it was designed to explain to the Jews, who had expected the Messiah when He came to be a conquering king, why, instead, Christ suffered and died, and why there was the resulting postponement of His triumph to His second coming. — Walvoord, pages 12-13)

I noticed in the introductions of several of the commentaries I am using that the authors state that, when the Lord spoke of the Church in the latter chapters of Matthew, He was referring to the Body of Christ as it exists today. Even those authors who believe that Christ is still to return to set up His kingdom in Jerusalem (as I do) think the Lord was prophesying today’s church.

Before my study begins, I have a problem with this. The kingdom wasn’t even offered to Israel until Pentecost, and it seems unlikely that the offer to Israel would come after the Lord talked about the gospel being given to the Gentiles. Stam believes that the “church” in Matthew refers to the small remnant of Israel that did (and, in the Tribulation, will) trust Christ as their Messiah. This makes sense to me in light of Paul’s frequent claims that his message had been hidden by God until it was given to him.

The books I am using for this study are:

The Gospel of Matthew, by Arno C. Gaebelein (1961) Loizeaux Brothers, Neptune, New Jersey

Expository Notes on the Gospel of Matthew, by H.A. Ironside (1948) Loizeaux Brothers, Neptune, New Jersey

The Gospel According to Matthew, by G. Campbell Morgan (1929) Fleming H. Revell Company, Old Tappan, New Jersey

The Words and Works of Jesus Christ, by J. Dwight Pentecost (1981) Zondervan Publishing House, Grand Rapids, Michigan

The Sermon on the Mount and the Gospel of the Grace of God, by C.R. Stam (1983) Berean Bible Society

Complete Bible Commentary, by George Williams

Matthew: Thy Kingdom Come, by John F. Walvoord (1974) The Moody Bible Institute, Chicago, Illinois

King James Bible Commentary (1983) Thomas Nelson, Nashville, Tennessee

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1 Corinthians 16:19-24

Posted on October 4, 2013 by Roger

19 The churches of Asia greet you. Aquila and Priscilla greet you heartily in the Lord, with the church that is in their house.

20 All the brethren greet you. Greet one another with a holy kiss.

21 The salutation with my own hand — Paul’s.

22 If anyone does not love the Lord Jesus Christ, let him be accursed. O Lord, come!

23 The grace of our Lord Jesus Christ be with you.

24 My love be with you all in Christ Jesus. Amen.

Asia (v.19) — the province of Asia in what is now Turkey

Aquila and Priscilla (v.19) — They lived in Corinth and then traveled to Ephesus with Paul. (Acts 18).

holy (v.20) — free of hypocrisy

my own hand (v.21) — Paul dictated the rest of the letter but signed it here.

accursed (v.22) — Paul wasn’t cursing them himself, but stating what would happen if they did not believe when the Lord came.

O Lord, come! (v.22) — actually “Maranatha” in Aramaic. A warning to those to whom the anathema (curse) was directed.

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1 Corinthians 16:15-18

Posted on October 1, 2013 by Roger

15 I urge you, brethren—you know the household of Stephanas, that it is the firstfruits of Achaia, and that they have devoted themselves to the ministry of the saints—

16 that you also submit to such, and to everyone who works and labors with us.

17 I am glad about the coming of Stephanas, Fortunatus, and Achaicus, for what was lacking on your part they supplied.

18 For they refreshed my spirit and yours. Therefore acknowledge such men.

Stephanas (v.15) — mentioned in 1 Corinthians 1:16

first fruits (v.15) — the first believers in Corinth and their relationship to those who believed after them

devoted (v.15) = addicted — to serving others in the church

what was lacking (v.17) — the men evidently brought supplies and/or money which the church in Corinth itself should have supplied

refreshed my spirit and yours (v.18) — probably, on Paul’s part, by bringing news from Corinth and on the Corinthians’ part, by giving him that news so he would have the truth about them and not be misrepresented

such men (v.18) — those who serve the saints. Here, Paul says to recognize them. Earlier (v.16) they are told to submit to these men in the area of giving.

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1 Corinthians 16:8-14

Posted on September 28, 2013 by Roger

8 But I will tarry in Ephesus until Pentecost.

9 For a great and effective door has opened to me, and there are many adversaries.

10 And if Timothy comes, see that he may be with you without fear; for he does the work of the Lord, as I also do.

11 Therefore let no one despise him. But send him on his journey in peace, that he may come to me; for I am waiting for him with the brethren.

12 Now concerning our brother Apollos, I strongly urged him to come to you with the brethren, but he was quite unwilling to come at this time; however, he will come when he has a convenient time.

13 Watch, stand fast in the faith, be brave, be strong.

14 Let all that you do be done with love.

I will tarry (v.8) = I tarry — Paul wrote this letter from Ephesus in early spring

effective (v.9) = powerful in action

adversaries (v.9) — Note: he does not say, “but there are many adversaries”; he says “and there are many adversaries.” I.e., this was further reason for him to stay on a while longer. Among other adversaries, we know that there were the silversmiths led by Demetrius, men who made “no small gain” making shrines for Diana, the goddess of the Ephesians. And now they raised “no small stir” as Demetrius complained (Acts 19:26).

All these were entrenched foes, not only of Paul, but of the gospel, and he was determined by the grace of God to have the victory over them. The Acts account shows that his desire was graciously fulfilled. — Stam, page 288.

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Timothy (v.10) — Timothy and Erastus (the latter possibly the treasurer of the city of Corinth) had been sent from Ephesus. As they had to go through Macedonia (Acts 19:22), Paul seemed uncertain whether Timothy would reach there. The bearers of this letter may have gone by sea direct and have reached Corinth before Timothy. — Vine, page 120.

Apollos (v.12) — There was no ill will between Paul and Apollos regarding the issues raised in chapter one. It may have been this controversy that made Apollos reluctant to go at this time.

The verbs in verse 13 are in the present-continuous tense.

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1 Corinthians 16:1-7

Posted on September 25, 2013 by Roger

1 Now concerning the collection for the saints, as I have given orders to the churches of Galatia, so you must do also:

2 On the first day of the week let each one of you lay something aside, storing up as he may prosper, that there be no collections when I come.

3 And when I come, whomever you approve by your letters I will send to bear your gift to Jerusalem.

4 But if it is fitting that I go also, they will go with me.

5 Now I will come to you when I pass through Macedonia (for I am passing through Macedonia).

6 And it may be that I will remain, or even spend the winter with you, that you may send me on my journey, wherever I go.

7 For I do not wish to see you now on the way; but I hope to stay a while with you, if the Lord permits.

collection (v.7) — a special offering to meet then then-current needs of those in Jerusalem — 2 Corinthians 8-9; Romans 15:26

as he may prosper (v.2) — based on income with no set percentage

with (v.6) — preposition “with” (here) indicates taking a special interest

on the way (v.7) — briefly

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1 Corinthians 15:55-58

Posted on September 22, 2013 by Roger

55 “O Death, where is your sting? O Hades, where is your victory?”

56 The sting of death is sin, and the strength of sin is the law.

57 But thanks be to God, who gives us the victory through our Lord Jesus Christ.

58 Therefore, my beloved brethren, be steadfast, immovable, always abounding in the work of the Lord, knowing that your labor is not in vain in the Lord.

Hades (v.55) — This quote is taken from Hosea 13:14 which refers to Sheol, the place where the spirits of the dead dwelt until Christ’s resurrection. For the believer today, absence from the body is presence with the Lord.

sin (v.56) — as a personified governing principle

Whereas sin gave death its power, and the Law gives sin its power, Christ is the end of the Law for the believer (Romans 10:4) and through Christ sin and death have been overcome. Death has, while retaining its outward form, lost its sting and is powerless to injure. — Vine, page 117.

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If behind death we find sin, then behind sin we find the law. The law is “the strength of sin.” The law gives sin its penalty and its teeth. The law still exacts its sentence. You will be careful to notice that the law is not the strength of salvation. The law does not bring salvation. It is that which gives to sin its power to hurt. As long as sin is here, there will be death’s penalty. As long as there are those living under the law, there will be subjects for that penalty. IN grace there is a stingless death and a defeated grave. — Laurin, page 310.

gives (v.57) — present tense

be (v.58) = lit. “become” — in contrast to what they had been

knowing (v.58) = assured knowledge

labor (v.58) = toil resulting in weariness

vain (v.58) = empty

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1 Corinthians 15:51-54

Posted on September 19, 2013 by Roger

51 Behold, I tell you a mystery: We shall not all sleep, but we shall all be changed—

52 in a moment, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, and the dead will be raised incorruptible, and we shall be changed.

53 For this corruptible must put on incorruption, and this mortal must put on immortality.

54 So when this corruptible has put on incorruption, and this mortal has put on immortality, then shall be brought to pass the saying that is written: “Death is swallowed up in victory.”

mystery (v.51) — revelation, previously withheld, that can only be obtained by communication from God

we (v.52, 1st use) — those living at the time

sleep (v.51) = should be “fall asleep”

last trump (v.52) — perhaps a reference to military trumpet calls

The last trump should not be confused with those in Revelation, but rather be taken of the last trumpet that was blown in the series of the Jewish feasts. To Israel were given the two silver trumpets as a memorial before their God. They had a fourfold use. First, for the gathering of the congregation and of the princes before Moses; second, for the trek of Israel through the desert; third, for the alarm of war; and fourth, for the call to the glad feasts in Israel. This was the last trump, and this trump will gather the redeemed unto His glorious presence. The Apocalyptic trumpets cannot be blown until after this has taken place. 

This last trump of our passage is evidently the same as the trump of God in 1 Thessalonians 4:16. This trumpet blast is a special privilege for God’s peculiar people (Numbers 10); but in Revelation they blast forth against the ungodly. The trump of God and also the voice of the archangel belong to the redeemed people of God only. — Bultema, pages 151-152.

dead (v.52) — believers only

we shall be changed (v.52) — the dead rise first, followed immediately by those still living, and all will receive a new, incorruptible body

corruptible (v.53) — those who have died before the Rapture

mortal (v.53) — those still alive at the Rapture

put on (v.53) — The verb rendered “put on” (metaphorical of the putting on of a garment) is in the aorist tense, signifying the momentary character of the event. It specifies the nature of the change, and confirms what was set forth in verses 42 to 44, that there is an element involving a definite connection between the former body and the raised or changed body. The change is more fully described in Philippians 3:21, and in 2 Corinthians 5:4, which repeats the metaphor of the clothing and adds that what is mortal shall be “swallowed up of life.” — Vine, pages 116-117.

then (v.54) — death is not now swallowed up, but will be at the resurrection

written (v.54) — Isaiah 25:8 — the Aramaic word for “victory” is similar to the Hebrew word for “forever”

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1 Corinthians 15:45-50

Posted on September 16, 2013 by Roger

45 And so it is written, “The first man Adam became a living being.” The last Adam became a life-giving spirit.

46 However, the spiritual is not first, but the natural, and afterward the spiritual.

47 The first man was of the earth,made of dust; the second Man is the Lord from heaven.

48 As was the man of dust, so also are those who are made of dust; and as is the heavenly Man, so also are those who are heavenly.

49 And as we have borne the image of the man of dust, we shall also bear the image of the heavenly Man.

50 Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God; nor does corruption inherit incorruption.

written (v.45) — Genesis 2:7

Adam (v.45) — had life, but couldn’t give life to others

spiritual is not first (v.46) — Humans begin with only the natural life and then receive the spiritual

of the earth (v.47) — Adam was formed of the dust of the ground

earthy (v.47) = lit. “dusty, muddy” — referring to origin and characteristics

the Lord (v.47) — not in the best manuscripts

From Adam all members of the human race spring. From Christ all members of the new world of Christian men spring. After creating Adam, the creative process ceased. From Adam the race springs by natural law. After Christ the incarnation ceased. From Him the new race springs by spiritual law. — Laurin, page 296.

heavenly (v.48) — referring to origin (in the sense of where He was from) and characteristics

those who are made of dust (v.48) — those descended from Adam — humanity — those who take on his characteristics

those who are heavenly (v.48) — those who receive spiritual life from Christ are “seated together with Christ in heavenly places” and take on heavenly characteristics

Just as surely as we now bear the image of the muddy old Adam so surely shall we bear the image of the heavenly Adam. Alas, in this sinful state here below we show His image all too little! God predestinated us to be conformed to the image of His Son (Romans 8:29) and His predetermination shall not fail but will be fully realized some day. Old Adam’s impress is still in the way. The world is in the way and our sinful old self is still marring our likeness to the Son. With our humiliated bodies we still bear the stamp of old Adam, the mud man, but spiritually we are already united to the second Man from heaven, and no power in heaven, earth or hell can break the bonds that binds us to Him. By looking unto Him we undergo even now a spiritual transformation (2 Corinthians 3:18); but at the resurrection His mighty energy shall make even our bodies like unto the body of His glory (Philippians 3:21). — Bultema, page 146

image (v.49) = representation and manifestation (Romans 8:29; 1 John 3:2)

The two questions raised in verse 35 have been completely answered. As to the first, it has been show that, instead of resurrection being impossible on account of the condition of the body after death, that very condition is essentially preliminary to resurrection, for it involves the principle of a new life. And as to the second, the resurrection body is to be in the likeness of that of the risen Lord. — Vine, page 115.

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1 Corinthians 15:39-44

Posted on September 13, 2013 by Roger

39 All flesh is not the same flesh, but there is one kind of flesh of men, another flesh of animals, another of fish, and another of birds.

40 There are also celestial bodies and terrestrial bodies; but the glory of the celestial is one, and the glory of the terrestrial is another.

41 There is one glory of the sun, another glory of the moon, and another glory of the stars; for one star differs from another star in glory.

42 So also is the resurrection of the dead. The body is sown in corruption, it is raised in incorruption.

43 It is sown in dishonor, it is raised in glory. It is sown in weakness, it is raised in power.

44 It is sown a natural body, it is raised a spiritual body. There is a natural body, and there is a spiritual body.

glory (v.40) = manifestation — the evidence of the nature of a thing and its degree of splendor

The point in all this is not that there will be differing degrees of glory in the bodies of the saints in the resurrection, but that God, who has arranged all things in nature in the differing degrees of glory, has power to bring about the state of glory to be manifested in the raised bodies of believers. Differences in degrees of glory in their glorified bodies is not in view. — Vine, page 113

dead (v.42) — (here) believers

corruption (v.42) — the result of the absence of life

sown/raised (4x in vs.42-44) — The body (itself) of the believer will be redeemed, but with an entirely new manifestation — Romans 8:23

natural (v.44) = belonging to the soul — soul-governed — man — sometimes translated “sensual”

spiritual (v.44) — all that is produced and maintained by the Spirit — It does not mean that we will be spirit only.

Our present body is called a “natural body.” This is another way of saying soulish body. It is a body suited to the expression of our souls, and the soul is the seat of all our natural instincts and desires. Some day this soulish body will be slipped off and discarded as an old garment and we shall inhabit a “spiritual body.” This spiritual body is exactly what the name indicates. It will be a body of the spirit. It will be suited to and fit for the spirit. — Lauin, page 294.

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