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Point of Grace Church
PGI - December 10, 2023 Sunday Service
In our church we aim to make it feel like a home, where strangers feel they are part of the family, where smiles are overflowing and hugs are natural, because we believe that life is a journey, and that we are simply channel of blessings. In our church we value three things, gratitude because it's the proper response to God, excellence because God expects nothing less, and grace because we all need it.
Locations & Times
Point of Grace Church
15601 Sheridan St, Davie, FL 33331, USA
Sunday 9:00 AM
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LYRICS FOR TODAY'S SONGS
CCLI License # 1613304
CCLI License # 1613304
December 10 | Matthew 1:18-26 ISG
Jesus’ Other Name
Matthew 1:17-25 (ESV)
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.
18 Now the birth of Jesus Christ took place in this way. When his mother Mary had been betrothed to Joseph, before they came together she was found to be with child from the Holy Spirit. 19 And her husband Joseph, being a just man and unwilling to put her to shame, resolved to divorce her quietly. 20 But as he considered these things, behold, an angel of the Lord appeared to him in a dream, saying, “Joseph, son of David, do not fear to take Mary as your wife, for that which is conceived in her is from the Holy Spirit. 21 She will bear a son, and you shall call his name Jesus, for he will save his people from their sins.” 22 All this took place to fulfill what the Lord had spoken by the prophet: 23 “Behold, the virgin shall conceive and bear a son, and they shall call his name Immanuel” (which means, God with us). 24 When Joseph woke from sleep, he did as the angel of the Lord commanded him: he took his wife, 25 but knew her not until she had given birth to a son. And he called his name Jesus.
The Text in Context
Matthew concludes the genealogy from Abraham to Joseph by connecting Jesus’ birth to Mary, not to Joseph (1:16). In 1:18–25 Matthew “solves” this conundrum by emphasizing that Joseph names Jesus (1:21, 25), thereby adopting Jesus as his own son. This birth story also moves seamlessly into Matthew 2, where Jesus’ birth threatens the ruling “king of the Jews,” Herod. Themes introduced in this passage include Jesus as the one who will save his people from their sins (1:21; cf. 26:28), and Jesus as “God with us” (1:23). The latter motif is central to Matthew, given its strategic placement at the beginning and end of the narrative (1:23; 28:20: “I am with you always”; see also 18:20).The predictive view takes Isa. 7:14 as foreseeing the eventual miraculous birth of the Messiah from a woman who was literally a virgin. Mat- thew interprets this predictive prophecy literally and views it as predict- ing the birth of Jesus and him alone. Thus the prophecy transcends the contemporary difficulties facing King Ahaz and points to a sign in the future. Nevertheless, the overwhelming significance of the sign transcends its temporal distance. Proponents of this view (e.g., Barbieri in Walvoord and Zuck 1983: 20; Calvin 1972: 165–69; Carson 1984: 78–79; H. Fowler 1968: 1.38–42; Hendriksen 1973: 134–41; Machen 1930: 288–91) argue that the normal birth of a son from a young woman (as required in the typological view) would have little or no force as a sign to King Ahaz. Additionally, they believe that only the predictive view does justice to the son’s name, Immanuel. The preceding extended discussion is necessary for this crux inter- pretum, but it runs the risk of missing the forest for the trees. Whatever position one takes on the matter of Matthew’s characteristic understand- ing of the Bible, one must not miss the most crucial matter, that Mary’s son Jesus is Immanuel, God with us. This is Matthew’s main concern here, and we risk missing it if we pay attention only to the preceding controversy. Matthew’s Christian Jewish audience would evidently al- ready know the but for added emphasis he also supplies the Greek equivalent in words identical to Isa. 8:8 LXX, μεθ ̓ ἡμῶν ὁ θεός (meth’ hēmōn ho theos; cf. Isa. 8:10 LXX). This “name” is more of a title signifying the character and mission of Jesus as God with his people to save them from their sins. It is not just that God is present in Jesus to help his people (Hill 1972: 80; Nolland 2005: 102). Such an approach implies a mere cyclical pattern between the biblical testaments, not a full typology where the NT antitype transcends the biblical type by bringing it to climactic fulfillment. Judging from the implications of his previous material (Matt. 1:1, 16, 18, 20) and his overall high Christology (e.g., 3:17; 11:27; 28:18–20), it is likely that Matthew intended this in the fullest sense: Jesus as God’s Son is also God himself with his people, effecting their deliverance. This is the ultimate manifestation of God’s presence. The significance of Isaiah’s typical Immanuel, though great in itself, pales in comparison with Matthew’s antitypical with-us-God, Jesus.That Jesus is God with his people is a recurring theme in Matthew. Jesus is with his disciples when the storm strikes, and he saves them from it (8:23–27). He is with them as they are received or rejected while preaching his kingdom (10:25, 40; 17:17). He is with them as they solemnly handle intractable offenders in his new community (18:15–20). He is so identified with their experiences that he views them as his own (25:40, 45). In fact, the final reference to the Immanuel theme concludes the Gospel and creates an inclusio enveloping the entire Gospel with this motif. As the church obeys its mandate to disciple all the nations, Jesus promises to continue his presence with his followers all the days until the end of the age (28:18–20; cf. Kupp 1996).
Jesus’ Other Name
Matthew 1:17-25 (ESV)
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.
18 Now the birth of Jesus Christ took place in this way. When his mother Mary had been betrothed to Joseph, before they came together she was found to be with child from the Holy Spirit. 19 And her husband Joseph, being a just man and unwilling to put her to shame, resolved to divorce her quietly. 20 But as he considered these things, behold, an angel of the Lord appeared to him in a dream, saying, “Joseph, son of David, do not fear to take Mary as your wife, for that which is conceived in her is from the Holy Spirit. 21 She will bear a son, and you shall call his name Jesus, for he will save his people from their sins.” 22 All this took place to fulfill what the Lord had spoken by the prophet: 23 “Behold, the virgin shall conceive and bear a son, and they shall call his name Immanuel” (which means, God with us). 24 When Joseph woke from sleep, he did as the angel of the Lord commanded him: he took his wife, 25 but knew her not until she had given birth to a son. And he called his name Jesus.
The Text in Context
Matthew concludes the genealogy from Abraham to Joseph by connecting Jesus’ birth to Mary, not to Joseph (1:16). In 1:18–25 Matthew “solves” this conundrum by emphasizing that Joseph names Jesus (1:21, 25), thereby adopting Jesus as his own son. This birth story also moves seamlessly into Matthew 2, where Jesus’ birth threatens the ruling “king of the Jews,” Herod. Themes introduced in this passage include Jesus as the one who will save his people from their sins (1:21; cf. 26:28), and Jesus as “God with us” (1:23). The latter motif is central to Matthew, given its strategic placement at the beginning and end of the narrative (1:23; 28:20: “I am with you always”; see also 18:20).The predictive view takes Isa. 7:14 as foreseeing the eventual miraculous birth of the Messiah from a woman who was literally a virgin. Mat- thew interprets this predictive prophecy literally and views it as predict- ing the birth of Jesus and him alone. Thus the prophecy transcends the contemporary difficulties facing King Ahaz and points to a sign in the future. Nevertheless, the overwhelming significance of the sign transcends its temporal distance. Proponents of this view (e.g., Barbieri in Walvoord and Zuck 1983: 20; Calvin 1972: 165–69; Carson 1984: 78–79; H. Fowler 1968: 1.38–42; Hendriksen 1973: 134–41; Machen 1930: 288–91) argue that the normal birth of a son from a young woman (as required in the typological view) would have little or no force as a sign to King Ahaz. Additionally, they believe that only the predictive view does justice to the son’s name, Immanuel. The preceding extended discussion is necessary for this crux inter- pretum, but it runs the risk of missing the forest for the trees. Whatever position one takes on the matter of Matthew’s characteristic understand- ing of the Bible, one must not miss the most crucial matter, that Mary’s son Jesus is Immanuel, God with us. This is Matthew’s main concern here, and we risk missing it if we pay attention only to the preceding controversy. Matthew’s Christian Jewish audience would evidently al- ready know the but for added emphasis he also supplies the Greek equivalent in words identical to Isa. 8:8 LXX, μεθ ̓ ἡμῶν ὁ θεός (meth’ hēmōn ho theos; cf. Isa. 8:10 LXX). This “name” is more of a title signifying the character and mission of Jesus as God with his people to save them from their sins. It is not just that God is present in Jesus to help his people (Hill 1972: 80; Nolland 2005: 102). Such an approach implies a mere cyclical pattern between the biblical testaments, not a full typology where the NT antitype transcends the biblical type by bringing it to climactic fulfillment. Judging from the implications of his previous material (Matt. 1:1, 16, 18, 20) and his overall high Christology (e.g., 3:17; 11:27; 28:18–20), it is likely that Matthew intended this in the fullest sense: Jesus as God’s Son is also God himself with his people, effecting their deliverance. This is the ultimate manifestation of God’s presence. The significance of Isaiah’s typical Immanuel, though great in itself, pales in comparison with Matthew’s antitypical with-us-God, Jesus.That Jesus is God with his people is a recurring theme in Matthew. Jesus is with his disciples when the storm strikes, and he saves them from it (8:23–27). He is with them as they are received or rejected while preaching his kingdom (10:25, 40; 17:17). He is with them as they solemnly handle intractable offenders in his new community (18:15–20). He is so identified with their experiences that he views them as his own (25:40, 45). In fact, the final reference to the Immanuel theme concludes the Gospel and creates an inclusio enveloping the entire Gospel with this motif. As the church obeys its mandate to disciple all the nations, Jesus promises to continue his presence with his followers all the days until the end of the age (28:18–20; cf. Kupp 1996).
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https://open.spotify.com/show/1PtjmWN3kTOagTfG1QPnbT?si=f76ab3059e7049beFinancial Report for the month of October.
Giving: $ 13,985.30
Expenses: $ 11,075.00
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Surplus: $ 2,910.30
Financial Report for the month of November.
Giving: $ 8,980.00
Expenses: $ 8,187.50
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Surplus: $ 792.50
References:
Excerpt From: Jeannine K. Brown. “Matthew.” Apple Books.
Guide Questions
1, Read through Matthew 1:18-25 and identify the name/s of Joseph and Mary’s kid. Why do you think Jesus was never called the other name in any book of the New Testament?
2. According to our material, what was the Hebrew equivalent of Jesus and its meaning? What kind of sin is being described in verse 21?
3. Check out the quote in verse 22-23 and determine the function of this quote to the name Immanuel.
4. What exactly does Immanuel mean and what are the implications in the birth of Jesus?
5. How do you see God Immanuel in your life? Identify the traces of God’s presence in your life.
Prayer
1. Pray for specific prayer requests.
2. Pray for a new place of worship for 2024.
1, Read through Matthew 1:18-25 and identify the name/s of Joseph and Mary’s kid. Why do you think Jesus was never called the other name in any book of the New Testament?
2. According to our material, what was the Hebrew equivalent of Jesus and its meaning? What kind of sin is being described in verse 21?
3. Check out the quote in verse 22-23 and determine the function of this quote to the name Immanuel.
4. What exactly does Immanuel mean and what are the implications in the birth of Jesus?
5. How do you see God Immanuel in your life? Identify the traces of God’s presence in your life.
Prayer
1. Pray for specific prayer requests.
2. Pray for a new place of worship for 2024.