No Virgin Birth

There are many who are under the impression that the New Testament teaches the idea that Jesus was conceived of the virgin Mary without the participation of her husband Joseph. However, that is not the case at all. This site is dedicated to demonstrating:

There Is No Virgin Birth Found in the Bible

People typically combine Luke 1:26-37 with Matthew 1:18-25 to formulate the Virgin Birth story. The problem though, is that there is one key element missing from the Bible:

Joseph is never identified as not being the father of Jesus.

Most people don't realize that the modern Virgin Birth story comes from an extra-Biblical writing called the Infancy Gospel of James or the Protoevangelium of James, thought to have been penned about AD 145, at least 50 years after the last of the canonical writings were written.

According to Wikipedia,

The Gospel of James is one of several surviving Infancy Gospels that give an idea of the miracle literature that was created to satisfy the hunger of early Christians for more detail about the early life of their Saviour. In Greek such an infancy gospel was termed a protevangelion, a "pre-Gospel" narrating events of Jesus' life before those recorded in the four canonical gospels. Such a work was intended to be "apologetic, doctrinal, or simply to satisfy one's curiosity". (emphasis mine)

While the Bible clearly identifies Mary to have been a virgin when she was espoused to Joseph, it never makes the claim that Joseph did not have sexual relations with his wife prior to her conceiving Jesus Christ.

The most significant point to the Virgin Birth doctrine,
upon which the whole idea is based,
is totally absent from the text.

Many also don't realize that there is a very reasonable alternate explanation to the conception of Jesus provided within the text itself, because the Virgin Birth story has been so heavily indoctrinated into not only the Christian church, but also our whole modern, western culture.

The following article lays out an alternate explanation for you.

The Natural Origin of Jesus Christ

Luke 1

Instead of starting the story surrounding the conception of Jesus in the middle of Luke 1, let's start in the beginning.

Forasmuch as many have taken in hand to set forth in order a declaration of those things which are most surely believed among us, Even as they delivered them unto us, which from the beginning were eyewitnesses, and ministers of the word;

It seemed good to me also, having had perfect understanding of all things from the very first, to write unto thee in order, most excellent Theophilus, That thou mightest know the certainty of those things, wherein thou hast been instructed. (Luke 1:1-4 KJV)

The author reveals his reason for writing this book, so that it might be known the certainty of the things which they believed and taught. And then, he proceeds to set the stage by identifying the main characters:

There was in the days of Herod, the king of Judaea, a certain priest named Zacharias, of the course of Abia: and his wife was of the daughters of Aaron, and her name was Elisabeth. And they were both righteous before God, walking in all the commandments and ordinances of the Lord blameless. And they had no child, because that Elisabeth was barren, and they both were now well stricken in years. (Luke 1:5-7 KJV)

This description of Zacharias and Elisabeth is similar to that which was given of Abraham and Sarah in the Old Testament.

And Abraam and Sarrha were old, advanced in days, and the custom of women ceased with Sarrha. (Genesis 18:11 Brenton)

Scene 1: Gabriel Visits Zacharias

And it came to pass, that while he executed the priest's office before God in the order of his course, According to the custom of the priest's office, his lot was to burn incense when he went into the temple of the Lord.

And the whole multitude of the people were praying without at the time of incense. And there appeared unto him an angel of the Lord standing on the right side of the altar of incense. And when Zacharias saw him, he was troubled, and fear fell upon him.

But the angel said unto him, Fear not, Zacharias: for thy prayer is heard; and thy wife Elisabeth shall bear thee a son, and thou shalt call his name John. And thou shalt have joy and gladness; and many shall rejoice at his birth.

For he shall be great in the sight of the Lord, and shall drink neither wine nor strong drink; and he shall be filled with the Holy Ghost, even from his mother's womb. And many of the children of Israel shall he turn to the Lord their God.

And he shall go before him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord. (Luke 1:8-17 KJV)

EDIT 8/4/18: It is unclear as to what Zacharias had been praying for. Was he praying for a son or was he praying for the restoration of Israel? At one time I thought the former, but now I'm thinking it's the latter. He's serving in the temple as a priest at the altar of incense. It makes sense to me that he would be praying for the whole nation of Israel, not just for himself.

The last words spoken to Zacharias were similar to the last words spoken by the prophet Malachi:

Lo, I am sending to you Elijah the prophet, Before the coming of the day of Jehovah, The great and the fearful. And he hath turned back the heart of fathers to sons, And the heart of sons to their fathers, Before I come and have utterly smitten the land! (Malachi 4:5-6 YLT)

And Zacharias said unto the angel, Whereby shall I know this? for I am an old man, and my wife well stricken in years.

And the angel answering said unto him, I am Gabriel, that stand in the presence of God; and am sent to speak unto thee, and to shew thee these glad tidings. And, behold, thou shalt be dumb, and not able to speak, until the day that these things shall be performed, because thou believest not my words, which shall be fulfilled in their season. (Luke 1:18-20 KJV)

EDIT 8/4/18: It appears that Zacharias may have been asking for a sign with this question. At one time I thought he was simply expressing doubt and the messenger was punishing him by making him mute. However, now I'm thinking the muting of him may have been the sign he was asking for, although not what he was necessarily expecting. I still believe this request made by him was an expression of doubt, given the messenger's remarks.

This is a very important clue regarding what happens later when the angel goes to visit Mary:

Zacharias was made mute having expressed doubt that he and his wife could even have a child.

And the people waited for Zacharias, and marvelled that he tarried so long in the temple. And when he came out, he could not speak unto them: and they perceived that he had seen a vision in the temple: for he beckoned unto them, and remained speechless.

And it came to pass, that, as soon as the days of his ministration were accomplished, he departed to his own house.

And after those days his wife Elisabeth conceived, and hid herself five months, saying, Thus hath the Lord dealt with me in the days wherein he looked on me, to take away my reproach among men. (Luke 1:21-25 KJV)

The author comes right out and says Elisabeth conceived, however, the text never says that Zacharias knew Elisabeth. It is naturally assumed that Zacharias had sexual relations with Elisabeth in order for her to conceive.

Scene 2: Gabriel Visits the Virgin Mary

And in the sixth month the angel Gabriel was sent from God unto a city of Galilee, named Nazareth, To a virgin espoused to a man whose name was Joseph, of the house of David; and the virgin's name was Mary. (Luke 1:26-27 KJV)

Here lie a few other clues that often get overlooked in the telling of this story:

Mary was espoused to a man, meaning she was acquired for a price; an arrangement was made, and she was spoken for; she belonged to a man.

This is important to keep in mind because there was no mystery to Mary as to who would be the father of any children she would have in the future. Naturally, it would be the man to whom she was espoused.
Joseph is identified as being of the house of David; Mary is not.

This is important because it was commonly understood that the Messiah that was prophesied to come would be a physical descendant of David. It makes no difference from which house the mother is, because it is the father through whom children are always reckoned. Mary would have understood this.

And the angel came in unto her, and said, Hail, thou that art highly favoured, the Lord is with thee: blessed art thou among women. And when she saw him, she was troubled at his saying, and cast in her mind what manner of salutation this should be.

And the angel said unto her, Fear not, Mary: for thou hast found favour with God. And, behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call his name JESUS. (Luke 1:28-31 KJV)

And here is the next big clue:

This announcement is concerning a future conception, just like the announcement given to Zacharias.

This is important because many assume that the angel is announcing that she is already pregnant. However, this demonstrates she is not.

The messenger continues...

He shall be great, and shall be called the Son of the Highest:

and the Lord God shall give unto him the throne of his father David: And he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end. (Luke 1:32-33 KJV)

Notice:

The child will be called Son of the Highest, not that the child will be the Son of the Highest.

This is significant because there is a difference between being called something and being something.
The child will be given the throne of David. In other words, he will be king.

This is huge, because now the message has transitioned from not just an announcement concerning a future conception, but to an announcement as to what this child will become.
The child will be given the throne of David, his father.

Here he is obviously speaking of the household to which the man to whom Mary was espoused belongs.

Being called Son of the Highest, in conjunction with being made king and having a reign without end, is speaking directly to the covenant made with David.

Look at 2 Samuel 7:

And it came to pass, when the king sat in his house, and the LORD had given him rest round about from all his enemies; That the king said unto Nathan the prophet, See now, I dwell in an house of cedar, but the ark of God dwelleth within curtains. And Nathan said to the king, Go, do all that is in thine heart; for the LORD is with thee.

And it came to pass that night, that the word of the LORD came unto Nathan, saying, Go and tell my servant David, Thus saith the LORD,
Shalt thou build me an house for me to dwell in? Whereas I have not dwelt in any house since the time that I brought up the children of Israel out of Egypt, even to this day, but have walked in a tent and in a tabernacle. In all the places wherein I have walked with all the children of Israel spake I a word with any of the tribes of Israel, whom I commanded to feed my people Israel, saying, Why build ye not me an house of cedar?
Now therefore so shalt thou say unto my servant David,
Thus saith the LORD of hosts, I took thee from the sheepcote, from following the sheep, to be ruler over my people, over Israel: And I was with thee whithersoever thou wentest, and have cut off all thine enemies out of thy sight, and have made thee a great name, like unto the name of the great men that are in the earth. Moreover I will appoint a place for my people Israel, and will plant them, that they may dwell in a place of their own, and move no more; neither shall the children of wickedness afflict them any more, as beforetime, And as since the time that I commanded judges to be over my people Israel, and have caused thee to rest from all thine enemies.

Also the LORD telleth thee that he will make thee an house. And when thy days be fulfilled, and thou shalt sleep with thy fathers, I will set up thy seed after thee, which shall proceed out of thy bowels, and I will establish his kingdom. He shall build an house for my name, and I will stablish the throne of his kingdom for ever. I will be his father, and he shall be my son.

If he commit iniquity, I will chasten him with the rod of men, and with the stripes of the children of men: But my mercy shall not depart away from him, as I took it from Saul, whom I put away before thee. And thine house and thy kingdom shall be established for ever before thee: thy throne shall be established for ever.
According to all these words, and according to all this vision, so did Nathan speak unto David. (2 Samuel 7:1-17 KJV)

This is corroborated in 1 Chronicles 17:

Now it came to pass, as David sat in his house, that David said to Nathan the prophet, Lo, I dwell in an house of cedars, but the ark of the covenant of the LORD remaineth under curtains. Then Nathan said unto David, Do all that is in thine heart; for God is with thee.

And it came to pass the same night, that the word of God came to Nathan, saying, Go and tell David my servant,
Thus saith the LORD, Thou shalt not build me an house to dwell in: For I have not dwelt in an house since the day that I brought up Israel unto this day; but have gone from tent to tent, and from one tabernacle to another. Wheresoever I have walked with all Israel, spake I a word to any of the judges of Israel, whom I commanded to feed my people, saying, Why have ye not built me an house of cedars?
Now therefore thus shalt thou say unto my servant David,
Thus saith the LORD of hosts, I took thee from the sheepcote, even from following the sheep, that thou shouldest be ruler over my people Israel: And I have been with thee whithersoever thou hast walked, and have cut off all thine enemies from before thee, and have made thee a name like the name of the great men that are in the earth.

Also I will ordain a place for my people Israel, and will plant them, and they shall dwell in their place, and shall be moved no more; neither shall the children of wickedness waste them any more, as at the beginning, And since the time that I commanded judges to be over my people Israel. Moreover I will subdue all thine enemies. Furthermore I tell thee that the LORD will build thee an house.

And it shall come to pass, when thy days be expired that thou must go to be with thy fathers, that I will raise up thy seed after thee, which shall be of thy sons; and I will establish his kingdom. He shall build me an house, and I will stablish his throne for ever. I will be his father, and he shall be my son: and I will not take my mercy away from him, as I took it from him that was before thee: But I will settle him in mine house and in my kingdom for ever: and his throne shall be established for evermore.
According to all these words, and according to all this vision, so did Nathan speak unto David. (1 Chronicles 17:1-15)

So, Mary is hearing from the messenger that the covenant promise that was made by God to King David concerning his physical seed, was set to come to pass through her.

Then said Mary unto the angel, How shall this be, seeing I know not a man? (Luke 1:34 KJV)

While a woman knowing a man, or a man knowing a woman, can be considered an idiomatic expression in the Bible to denote sexual relations between them (see Genesis 4:1,17,25), the use of that verb does not require that interpretation.

Referencing knowing a man could simply be taken to mean having knowledge of a man or being familiar or acquainted with a man.

Given this, what can we surmise is being said by Mary in this passage?

Let's start with what she is not saying:

She is not asking how she is going to get pregnant. Surely she was aware of where babies come from.
She is not referring to her lack of sexual relations. That would be irrelevant at this point, since this message concerned a future conception.
She is not questioning who the father will be. That's a foregone conclusion. Obviously, the man to whom she is espoused, who is of the house of David, will be the father of this child.
She is not doubting the message being given her. The messenger's response provides evidence for this: Zacharias was made mute for expressing doubt, whereas Mary was not.

So what is going on here?

She could be referring to not having knowledge of a man like the one being described to her. After all, the messenger was talking of an heir to the throne, when there hasn't been a man on the throne of David since the carrying away to Babylon.
Or, she could simply be referring to not being familiar with a man in general.

Either way, it appears that...

Mary was doubting herself.

This is made evident by the messenger's response to her (as well as by the song of praise she sings later when visiting Elisabeth).

First, consider this alternate reading of her question, putting the emphasis on the word "I" as opposed to the word "know":

How shall this be, seeing I know not a man.

Now, consider the messenger's response...

And the angel answered and said unto her, The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God. (Luke 1:35 KJV)

The Greek word translated here as "ghost" is typically translated as "spirit" elsewhere. And there is no definite article used with it in the source text of this verse, so another way of saying this would be:

Holy spirit shall come upon thee, and the power of the Highest shall overshadow thee.

This is not code for God will make you pregnant. There is no precedent in the Bible for the Holy Spirit to come upon anyone and cause pregnancy apart from natural relations.

Rather, this appears to be simply saying,

God will equip and empower you.

Let's consider the many examples of the Holy Spirit coming upon people...

When the Spirit of God comes upon man, they are usually given words to speak, insight/understanding, and/or special abilities.

In the Old Testament...

When the Spirit of God came upon Samson, he rent a young lion as if it were a kid, with his bare hands (Judges 14:5-6); he slew thirty men and took their spoil (Judges 14:19); and he broke free from bondage like it was nothing and slew a thousand men with a jawbone of an ass (Judges 15:14-15).
When the Spirit of God came upon Saul, he prophesied among the prophets. (1 Samuel 10:5-6,10)
When the Spirit of God came upon Zechariah, son of Jehoida the priest, he spoke the words of God. (2 Chronicles 24:20)

In the New Testament we read in the opening chapter of Acts, that Jesus said:

...ye shall receive power at the coming of the Holy Spirit upon you, and ye shall be witnesses to me. (Acts 1:8)

This reiterates the notion that the Spirit of God empowers people when it comes upon them.

Given this, it appears that the messenger was reassuring Mary that she would be equipped and empowered to handle the task ahead of her, and he reaffirmed the child would be that "son" from 2 Samuel 7 and 1 Chronicles 17.

Then, the messenger continued...

And, behold, thy cousin Elisabeth, she hath also conceived a son in her old age: and this is the sixth month with her, who was called barren. For with God nothing shall be impossible. (Luke 1:36-37 KJV)

There are a few points to address here:

Earlier we were told Elisabeth was a daughter of Aaron, meaning she was of the house of Aaron by way of her father. The author never identified whose house to which Mary belonged. With this mention of her being kin to Elisabeth, it is likely that Mary may have been a daughter of Aaron, too. This is the only hint we have in the New Testament as to Mary's tribal heritage.
Mary is told Elisabeth is in her sixth month of pregnancy, despite having been called barren, because nothing shall be impossible with God.

This last statement is directly related to Sarah having conceived in her old age.
And he said to him, Where is Sarrha thy wife? And he answered and said, Behold! in the tent. And he said, I will return and come to thee according to this period seasonably, and Sarrha thy wife shall have a son; and Sarrha heard at the door of the tent, being behind him.

And Abraam and Sarrha were old, advanced in days, and the custom of women ceased with Sarrha. And Sarrha laughed in herself, saying, The thing has not as yet happened to me, even until now, and my lord is old.

And the Lord said to Abraam, Why is it that Sarrha has laughed in herself, saying, Shall I then indeed bear? but I am grown old. Shall anything be impossible with the Lord? At this time I will return to thee seasonably, and Sarrha shall have a son.

But Sarrha denied, saying, I did not laugh, for she was afraid. And he said to her, Nay, but thou didst laugh. (Genesis 18:9-15 Brenton)
It appears that the messenger is offering a sign to Mary by informing her about Elisabeth's condition to bolster her faith concerning the message he just gave her. Not faith in that she would conceive and bring forth a son, but rather faith that the son she would conceive and bring forth in the future would be the greatly anticipated Messiah, the physical son of David, who would be given his father's throne and whose kingdom would be established forever.

The most significant aspect of the message given to Mary did not concern her ability to get pregnant. It pertained to who this child would be.

And Mary said, Behold the handmaid of the Lord; be it unto me according to thy word. And the angel departed from her. (Luke 1:38 KJV)

Mary identified herself as a servant of the Lord (aka the LORD of the Old Testament, or YHVH), demonstrating she believed she was subject to His word; She believed and accepted this word for her.

Scene 3: Mary Visits Elisabeth

And Mary arose in those days, and went into the hill country with haste, into a city of Juda; And entered into the house of Zacharias, and saluted Elisabeth.

And it came to pass, that, when Elisabeth heard the salutation of Mary, the babe leaped in her womb; and Elisabeth was filled with the Holy Ghost: And she spake out with a loud voice, and said, Blessed art thou among women, and blessed is the fruit of thy womb. And whence is this to me, that the mother of my Lord should come to me? For, lo, as soon as the voice of thy salutation sounded in mine ears, the babe leaped in my womb for joy. And blessed is she that believed: for there shall be a performance of those things which were told her from the Lord. (Luke 1:39-45 KJV)

Evidently Mary told Elisabeth what just happened concerning the messenger and the message she received, and Elisabeth also believed the message.

The author tells us that Elisabeth was filled with holy spirit and she spoke out in a loud voice, blessing Mary and the fruit of her womb.

Please note: The author never says Mary has conceived.

There are two scenarios regarding visitations by the messenger announcing a future conception & birth being contrasted in this chapter: one to Zacharias the priest and the other to Mary the virgin.

Both were told good news concerning the fate of their children to come: the former exhibited doubt over having his child due to old age, despite the sign of Abraham and Sarah conceiving & giving birth in their old age, while the latter exhibited faith as to what will come of her child.

And Mary said, My soul doth magnify the Lord, And my spirit hath rejoiced in God my Saviour. For he hath regarded the low estate of his handmaiden: for, behold, from henceforth all generations shall call me blessed. For he that is mighty hath done to me great things; and holy is his name. And his mercy is on them that fear him from generation to generation.

He hath shewed strength with his arm; he hath scattered the proud in the imagination of their hearts. He hath put down the mighty from their seats, and exalted them of low degree. He hath filled the hungry with good things; and the rich he hath sent empty away. He hath holpen his servant Israel, in remembrance of his mercy; As he spake to our fathers, to Abraham, and to his seed for ever.

And Mary abode with her about three months, and returned to her own house. (Luke 1:46-56 KJV)

First, note Mary's reference to God as her Saviour. It appears she may have understood that the name she was told to give the child meant "YHVH is Salvation", and this could be the reason for her to be praising God along this vein. She recalls the manner in which God showed his mercy towards Israel again and again.

Second, notice Mary's humility, which corresponds with her initial reaction to the message given her -- she had expressed doubt in herself, but upon the reassurance of the messenger, she accepted the task at hand.

And then Mary considered herself blessed -- that others would call her blessed, not because she was going to conceive a child apart from her husband, but rather, according to this song of praise being sung by her, because her child would be used to carry out the salvation of God, which was promised to Abraham and to his seed.

Scene 4: The Birth of John the Baptist

Now Elisabeth's full time came that she should be delivered; and she brought forth a son. And her neighbours and her cousins heard how the Lord had shewed great mercy upon her; and they rejoiced with her.

And it came to pass, that on the eighth day they came to circumcise the child; and they called him Zacharias, after the name of his father. And his mother answered and said, Not so; but he shall be called John.

And they said unto her, There is none of thy kindred that is called by this name. And they made signs to his father, how he would have him called.

And he asked for a writing table, and wrote, saying, His name is John. And they marvelled all. And his mouth was opened immediately, and his tongue loosed, and he spake, and praised God.

And fear came on all that dwelt round about them: and all these sayings were noised abroad throughout all the hill country of Judaea. And all they that heard them laid them up in their hearts, saying, What manner of child shall this be! And the hand of the Lord was with him. (Luke 1:57-66 KJV)

The fact that Zacharias' tongue was loosed, and he was able to speak again at the naming of John appears to suggest the doubt he exhibited to the messenger specifically dealt with conceiving and bringing forth the child, as opposed to doubting the entire message.

Now, it's important to note that it was John's conception and birth that was miraculous - akin to the conception and birth of Isaac. And this was punctuated by Zacharias' inability to speak throughout Elisabeth's pregnancy and the birth of the child. It was only after the child was named that he was given back his ability to speak. This inability and then ability would have been considered miraculous as well.

And his father Zacharias was filled with the Holy Ghost, and prophesied, saying, Blessed be the Lord God of Israel; for he hath visited and redeemed his people, And hath raised up an horn of salvation for us in the house of his servant David; As he spake by the mouth of his holy prophets, which have been since the world began: That we should be saved from our enemies, and from the hand of all that hate us;

To perform the mercy promised to our fathers, and to remember his holy covenant; The oath which he sware to our father Abraham, That he would grant unto us, that we being delivered out of the hand of our enemies might serve him without fear, In holiness and righteousness before him, all the days of our life. (Luke 1:67-75 KJV)

Evidently, by this time Zacharias believed the word given to Mary concerning her future child.

This all took place prior to Mary ever conceiving.

Notice, Zacharias identifies this happening in the house of God's servant, David. This is because it was understood that Mary belonged to the house of David due to her espoused relationship with Joseph.

There is no mention of an unusual circumstance concerning the conception of this child. It was understood that it would take place through natural means.

Zacharias continues, speaking of his own son...

And thou, child, shalt be called the prophet of the Highest: for thou shalt go before the face of the Lord to prepare his ways; To give knowledge of salvation unto his people by the remission of their sins, Through the tender mercy of our God; whereby the dayspring from on high hath visited us, To give light to them that sit in darkness and in the shadow of death, to guide our feet into the way of peace. (Luke 1:76-79 KJV)

The author then concludes this chapter by saying...

And the child grew, and waxed strong in spirit, and was in the deserts till the day of his shewing unto Israel. (Luke 1:80 KJV)

The next chapter segueways into another scene after Mary has conceived without revealing how much time has passed.

While it is often assumed Mary was pregnant during her visit with Elisabeth, the author never reveals that to be the case. The next words opening the next chapter are: And it came to pass in those days.... But the question is: which days was the author referring to?

The final words of chapter 1 refer to John the Baptist growing up and being in the deserts till the day of his shewing unto Israel. It could have been in those days of John's infancy or it could have been later than that. We don't know for certain.

But the main takeaway of Luke 1 is that all of the events that took place leading up to the birth of John took place prior to Mary's conception. And the prophesying took place without any knowledge at that point that Mary had yet conceived.

Now, let's switch over to the account given in Matthew 1 for what appears to come next chronologically.

back to top

Matthew 1

Again, instead of starting in the middle of this chapter to tell this story surrounding the conception and birth of Jesus, let's go back to the beginning of it.

The book of the generation of Jesus Christ, the son of David, the son of Abraham. (Matthew 1:1 KJV)

The author of Matthew opens his book with a genealogy. I believe this was done to draw the reader's attention to the promises made by God to both David and Abraham concerning their physical seed.

The fact that the author refers to Jesus as "Christ" in the opening verse indicates the purpose of this genealogy.

The most notable criteria for the Christ to come in the minds of the children of Israel was that he was to be the physical son of David. And here, the author clearly lays out a lineage that connects "Jesus, who is called the Christ" to "David the King" by way of his father, Joseph.

Here is that genealogy:

Abraham begat Isaac; and Isaac begat Jacob; and Jacob begat Judas and his brethren; And Judas begat Phares and Zara of Thamar; and Phares begat Esrom; and Esrom begat Aram; And Aram begat Aminadab; and Aminadab begat Naasson; and Naasson begat Salmon; And Salmon begat Booz of Rachab; and Booz begat Obed of Ruth; and Obed begat Jesse; And Jesse begat David the king;

and David the king begat Solomon of her [that had been the wife] of Urias; And Solomon begat Roboam; and Roboam begat Abia; and Abia begat Asa; And Asa begat Josaphat; and Josaphat begat Joram; and Joram begat Ozias; And Ozias begat Joatham; and Joatham begat Achaz; and Achaz begat Ezekias; And Ezekias begat Manasses; and Manasses begat Amon; and Amon begat Josias; And Josias begat Jechonias and his brethren, about the time they were carried away to Babylon:

And after they were brought to Babylon, Jechonias begat Salathiel; and Salathiel begat Zorobabel; And Zorobabel begat Abiud; and Abiud begat Eliakim; and Eliakim begat Azor; And Azor begat Sadoc; and Sadoc begat Achim; and Achim begat Eliud; And Eliud begat Eleazar; and Eleazar begat Matthan; and Matthan begat Jacob; And Jacob begat Joseph the husband of Mary, of whom was born Jesus, who is called Christ. (Matthew 1:2-16 KJV)

David the King, and the Christ

The Greek word translated as "Christ" first appears in the Old Testament regarding a priest, but we most often see it used in reference to a king as seen here:

Wherefore did the heathen rage, and the nations imagine vain things? The kings of the earth stood up, and the rulers gathered themselves together, against the Lord, and against his Christ; saying, Let us break through their bonds, and cast away their yoke from us.

He that dwells in the heavens shall laugh them to scorn, and the Lord shall mock them. Then shall he speak to them in his anger, and trouble them in his fury. But I have been made king by him on Sion his holy mountain, declaring the ordinance of the Lord: the Lord said to me, Thou art my Son, to-day have I begotten thee. Ask of me, and I will give thee the heathen for thine inheritance, and the ends of the earth for thy possession. Thou shalt rule them with a rod of iron; thou shalt dash them in pieces as a potter's vessel.

Now therefore understand, ye kings: be instructed, all ye that judge the earth. Serve the Lord with fear, and rejoice in him with trembling. Accept correction, lest at any time the Lord be angry, and ye should perish from the righteous way: whensoever his wrath shall be suddenly kindled, blessed are all they that trust in him. (Psalms 2:1-12 Brenton)

Notice the Christ is identified in this psalm as having been made king and considered to be the Son of YHVH.

Also recall what was pointed out in Luke 1 and 2 Samuel 7 pertaining to the physical seed of David being called the son of God.

In this genealogy, we see the title, king, introduced with the generation of David, and the title, Christ, pertaining to Jesus, identified as such in the opening verse, and again in verse 16, after stating he was begotten of Joseph and Mary.

The author wraps up this list with the following conclusion:

So all the generations from Abraham to David are fourteen generations; and from David until the carrying away into Babylon are fourteen generations; and from the carrying away into Babylon unto Christ are fourteen generations. (Matthew 1:17 KJV)

Evidently, by laying this out in this manner, and the inclusion of the two titles of King and Christ and the event of the Babylonian removal, it appears the author had an overarching message to convey concerning promises made by God toward men and their physical seed:

The promises made to Abraham concerning his physical seed were met in David the king.
The promises made to David the king concerning his physical seed were met up until the Babylonian removal, when the Davidic dynasty came to an end.
The promises made to the whole house of Jacob concerning a righteous branch being raised up to David to serve as king over them all, was met in the birth of Jesus, who was called the Christ.

In addition to this, there are several things that stand out in this genealogy:

The mention of five mothers: Thamar, Rachab, Ruth, her [that had been the wife] of Urias, and Mary.
The mention of three men with their brothers: Judas and his brethren, Phares and Zara, and Jechonias and his brethren.
The omitted three generations of sons who sat as kings on David's throne: Ahaziah, Joash, and Amaziah.
The apparent missing generation: Jechoniah is mentioned twice, but if he is only counted once, then there appears to be only 13 generations in the last leg of the genealogy.
The unusual wording surrounding Joseph, Mary and Jesus: "was born" vs. "begat"

Mothers in the Lineage

Concerning the five mothers listed, many have noted questionable circumstances either of a sinful nature or pertaining to being a foreignor to Israel (aka a gentile) surrounding these women as possibly being the cause for their inclusion in this lineage. However, it appears the author is giving us a clue as to why he may have specifically mentioned them.

There is one whose name is not mentioned, but rather she is identified as having belonged to another man, Urias. It appears the author sought to point out that all three of the women previously mentioned to her had belonged to other men prior to the one for whom they bore sons in this genealogy.

Thamar was the daughter-in-law of Judah, having belonged to two out of his three sons, the second after the first had died, and then the second had also died after that. (Genesis 38)
Rachab was identified in the book of Joshua as a prostitute from Jericho, suggesting she had belonged to multiple men. And with the destruction of Jericho, it's likely all those men had been killed, if they had not died previously. (Joshua 2,6)
Ruth was a daughter-in-law to the widow Naomi, having belonged to one of her sons and being widowed herself. (Ruth 1-4)
And Bathsheba was the woman that had been the wife of Urias. And interestingly, she too, became widowed, at the hand of David the king. (2 Samuel 11)
Now, there are no details given in the genealogy concerning Mary's past before Joseph, but the author addresses that in verse 18. She is identified as having been espoused, or betrothed, to Joseph before they came together. This suggests that she had not been known by any man prior to Joseph. And this is corroborated with the author of Luke's testimony, who clearly identifies her as a virgin, twice. (Luke 1:27)

Brothers in the Lineage

Concerning the three men with their brothers, it is not entirely clear why these sets were mentioned, except to draw the reader's attention to their circumstances in relation to one another.

Judas/Judah was not the firstborn of his mother; he was the fourth born. (Genesis 29:31-35; 35:23) Also, his 11 brethren, all fathered by Jacob, were born of four different mothers: Leah, Bilhah, Zilpah, and Rachel. (Genesis 30; 35:23-26)

As for further circumstances regarding their relationship, when it came to the treatment of Joseph by way of their brothers after he had been cast into the pit, it was Judah who had minded to sell Joseph instead of harming him. (Genesis 37:26)

And then, many years later when there was famine in the land, it was Judah who led the way in bringing Benjamin to Joseph in their return to Egypt, and he offered to lay down his life for his brother. (Genesis 43-44)

And then, at the end of Jacob's days, Jacob blessed his sons, saying what would befall them in the last days. Of Judah it was said that he would be praised by his brethren, that his hand would be at the neck of his enemies, and his father's children would bow down before him. (Genesis 49:8)
Phares was one of twins. His brother's hand came forth first and the midwife marked his hand with a scarlet thread, but as he drew back his hand, Phares was born. And then Zara came out after him. (Genesis 38:27-30)

Given they were twins and the mention of "red", this is reminiscent of the birth of Esau and Jacob, and Jacob, being the younger, obtaining Esau's birthright by way of a pottage of red. (Genesis 25:24-26; 25:29-34)
There appears to be confusion over Jechonias and his brethren regarding who's who due to names being changed. Josiah had four sons according to 1 Chronicles 3:15: Johanan, Jehoiakim, Zedekiah, and Shallum, and three of these names are verified as having been changed from their original.
1. Josiah's firstborn son is recorded by only one name in the Old Testament: "Johanan". (1 Chronicles 3:15) It appears that he never sat on the throne. It might be possible that the author of Matthew was referring to this son as Jechonias.
2. Josiah's second son, Eliakim, was given the name "Jehoiakim", and reigned second of the sons of Josiah for eleven years. (2 Kings 23:31-34; 2 Chronicles 36:4-5)
3. Josiah's third son, Mattaniah, was given the name "Zedekiah", and reigned fourth of the sons of Josiah for eleven years. (2 Kings 24:17)
4. It appears the son, who reigned first instead of Josiah for three months, identified as Jehoahaz in 2 Kings 23:31-34 and 2 Chronicles 36:1-2, was the fourth son, and was given the name "Shallum". (2 Kings 23:31-34; Jeremiah 22:11-12)
The last three out of these four sons' reigns on David's throne were interrupted by a brief reign of Jechonias (aka Jehoiachin and Coniah), the son of Eliakim (aka Jehoiakim), who would have been the grandson of Josiah. He briefly reigned third for three months in Jerusalem after his father Eliakim (aka Jehoiakim). (2 Kings 24:8)

It might be possible that this grandson is the Jechonias to which the author refers in Matthew 1:11 saying "Jechonias and his brethen" because this Jechonias reigned as king prior to the carrying away to Babylon. But it is doubtful, since the author is presenting first and foremost a geneaology and not necessarily a record of kings.

It appears that this grandson may be the Jechonias to which the author refers in Matthew 1:12 pertaining to "after they were brought to Babylon".

Omitted Sons in the Lineage

Concerning the omitted three generations of sons who sat as kings on David's throne, all three were killed as a result of a conspiracy of men.

The genealogy states in verse 8 and Josaphat begat Joram; and Joram begat Ozias. However, the Ozias mentioned there is four generations after Joram, and is the same as "Azariah" from 1 Chronicles 3:12. The succession of generations in the latter part of verse 8 would be as follows:

Josaphat begat Joram, and Joram begat Ahaziah, and Ahaziah begat Joash, and Joash begat Amaziah, and Amaziah begat Ozias/Azariah.

The account surrounding these kings can be found in 2 Kings 8-14. Joram/Jehoram, king of Judah, was married to the daughter of Ahab from the northern kingdom of Israel.

After Joram's reign, his son Ahaziah reigned in his stead for one year. Ahaziah's mother was Athaliah, the daughter of Omri king of Israel.

Ahaziah joined forces with the king of Israel to war against Syria, and the Syrians wounded the king of Israel. When Ahaziah went to visit the king of Israel, a conspiracy was hatched against the king of Israel by Jehu. He assassinated both the king of Israel and Ahaziah, king of Judah.
When Ahaziah's mother Athaliah discovered Ahaziah's death, she had all the heirs to David's throne killed, all except one: Joash, an infant son of Ahaziah, who was hidden from Athaliah to prevent his murder. (2 Kings 11)

While Joash was hidden, Athaliah reigned as queen for six years. But then in the seventh year, Jehoida the priest had Joash anointed and installed as king, and Athaliah was removed and killed.

He reigned for 40 years in Jerusalem. Eventually two of his servants conspired against him and killed him. His son, Amaziah, succeeded him on the throne.
Amaziah reigned for 29 years in Jerusalem. Eventually men conspired against him and killed him. His son, Azariah succeeded him on the throne. This is the son, Ozias, mentioned in Matthew 1:8.

Apparent Missing Generation in the Lineage

Some have wondered about what appears to be a missing generation in the last 14 generations of the genealogy. This is because Jechonias is mentioned twice: once before the Babylonian removal and once afterward. If he were to only be counted once, then there would be one generation short in the last set of 14.

It seems that the first mention of Jechonias and his brethren should be counted in that second set of 14 because it appears to be referring to the immediate sons of Josiah. And then the second mention of Jechonias should be counted in the third set of 14 because that name is referring to the grandson of Josiah.

The Curse of Jechoniah

In Jeremiah, we read of a curse that was spoken over Jechoniah regarding his descendants not sitting on the throne.

As I live, saith the Lord, though Jechonias son of Joakim king of Juda were indeed the seal upon my right hand, thence would I pluck thee; and I will deliver thee into the hands of them that seek thy life, before whom thou art afraid, into the hands of the Chaldeans. And I will cast forth thee, and thy mother that bore thee, into a land where thou wast not born; and there ye shall die. But they shall by no means return to the land which they long for in their souls.

Jechonias is dishonoured as a good-for-nothing vessel; for he is thrown out and cast forth into a land which he knew not. Land, land, hear the word of the Lord. Write ye this man an outcast: for there shall none of his seed at all grow up to sit on the throne of David, or as a prince yet in Juda. (Jeremiah 22:24-30 Brenton)

Some have taken this to mean that no descendant of Jechonias ever would sit on David's throne, using this to discount the genealogy given for Jesus, as proving his illegitimacy as Christ.

However, it appears that this is just speaking of Jechonias' immediate descendants because it was around this time that the Davidic dynasty of succession came to an end. After only three months, Jechonias was removed as king by the king of Babylon and was replaced by his uncle, who reigned for 11 years, and his uncle proved to be the last king of the house of David to set on the throne leading into the carrying away to Babylon.

There have been many examples in the history of the Davidic kings where it appeared that David's royal succession would come to an end, but YHVH always saw to it that it would not happen. However, with the multiple warnings of coming judgment, and the carrying away to Babylon impending, YHVH was making it clear, this run of kings was coming to a close.

But it wasn't over for the covenant made with David concerning his physical seed. Jeremiah also prophecies in the very next chapter:

Woe to the shepherds that destroy and scatter the sheep of their pasture! Therefore thus saith the Lord against them that tend my people; Ye have scattered my sheep, and driven them out, and ye have not visited them: behold, I will take vengeance upon you according to your evil practices. And I will gather in the remnant of my people in every land, whither I have driven them out, and will set them in their pasture; and they shall increase and be multiplied. And I will raise up shepherds to them, who shall feed them: and they shall fear no more, nor be alarmed, saith the Lord.

Behold, the days come, saith the Lord, when I will raise up to David a righteous branch, and a king shall reign and understand, and shall execute judgment and righteousness on the earth. In his days both Juda shall be saved, and Israel shall dwell securely: and this is his name, which the Lord shall call him, Josedec among the prophets.

Therefore, behold, the days come, saith the Lord, when they shall no more say, The Lord lives, who brought up the house of Israel out of the land of Egypt; but The Lord lives, who has gathered the whole seed of Israel from the north land, and from all the countries whither he had driven them out, and has restored them into their own land. (Jeremiah 23:1-8 Brenton)

Notice how it says that Juda shall be saved. This will be touched upon in the next scene.

Unusual Wording

Concerning the unusual wording in verse 16, some understand this to be hinting at the virgin birth. The author does not say, And Joseph begat Jesus of Mary, as one would expect given the pattern established in the preceding verses, whether it be simply speaking of fathers and sons:

Abraham begat Isaac; and Isaac begat Jacob; and Jacob begat Judas...

Or it be speaking of fathers and sons of mothers:

...And Salmon begat Booz of Rachab; and Booz begat Obed of Ruth...

Instead, he says, Joseph, the husband of Mary, of whom was born Jesus. And this is considered to be suggestive that Joseph did not beget Jesus, only Mary did.

However, it's important to note a few things.

This is the last generation mentioned, both in the last leg of 14 generations as well as in the entire genealogy given.
There is an added detail surrounding this son: who is called the Christ.

When considering the opening statement in verse one of this chapter, it is clear that the author's primary purpose was to give the genealogy of Jesus Christ.

Next, considering the summation in verse 17 following this genealogy, it is clear that the author was highlighting four points:

Abraham
David
the carrying away into Babylon
Christ

Notice where these words appear in the body of the text:

Abraham begat Isaac; and Isaac begat Jacob; and Jacob begat Judas and his brethren; And Judas begat Phares and Zara of Thamar; and Phares begat Esrom; and Esrom begat Aram; And Aram begat Aminadab; and Aminadab begat Naasson; and Naasson begat Salmon; And Salmon begat Booz of Rachab; and Booz begat Obed of Ruth; and Obed begat Jesse; And Jesse begat David the king;

and David the king begat Solomon of her [that had been the wife] of Urias; And Solomon begat Roboam; and Roboam begat Abia; and Abia begat Asa; And Asa begat Josaphat; and Josaphat begat Joram; and Joram begat Ozias; And Ozias begat Joatham; and Joatham begat Achaz; and Achaz begat Ezekias; And Ezekias begat Manasses; and Manasses begat Amon; and Amon begat Josias; And Josias begat Jechonias and his brethren, about the time they were carried away to Babylon:

And after they were brought to Babylon, Jechonias begat Salathiel; and Salathiel begat Zorobabel; And Zorobabel begat Abiud; and Abiud begat Eliakim; and Eliakim begat Azor; And Azor begat Sadoc; and Sadoc begat Achim; and Achim begat Eliud; And Eliud begat Eleazar; and Eleazar begat Matthan; and Matthan begat Jacob; And Jacob begat Joseph the husband of Mary, of whom was born Jesus, who is called Christ. (Matthew 1:2-16 KJV)

It appears that the author was strategic in how he worded this genealogy so that the final point he made concerned "Christ". Given this, it seems logical that he would have had to change up the wording of Joseph and Mary as Jesus' parents if he wanted to include the mother of Jesus.

How else could the author have worded verse 16 to include Mary as the mother of this son and to conclude the list with this son being called "Christ"?
...And Joseph begat Jesus of Mary, who is called Christ ??
Of course not. Mary is not called Christ, Jesus is.

Logically, if this is a genealogy of Jesus Christ, and it is presented in a way where all these men begat other men with a few mothers identified along the way, when it got down to "And Jacob begat Joseph, the husband of Mary, of whom was born Jesus", it would naturally be understood that Joseph begat Jesus of Mary.

Scene 5: The Messenger Visits Joseph

Now the birth of Jesus Christ was on this wise: When as his mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost. (Matthew 1:18 KJV)

Most people misread this verse, due to the inherited virgin birth doctrine and many misleading English translations.

The Greek word translated above as "when as" is "gar" and simply means for, and it is translated as such hundreds of times in the New Testament. This is the only verse that the KJV translates it as "when as". So, a more accurate rendering would be:

...For his mother Mary was espoused...

The clause, before their coming together, is nestled between two ideas: Mary having been espoused to Joseph, and she was found with child. The virgin birth story requires this clause to be directly tied to Mary conceiving, however, both the Greek grammar and natural reasoning dictate this clause to be tied to Mary's espousal to Joseph.

The author just finished making the case that Jesus was the physical descendant of David by way of his father Joseph. He specifically included four mothers in the genealogy that were known to have been with men prior to those for whom they bore children.

Then he identified Joseph as being the husband of Mary, and now he is explaining that she was espoused to him before their coming together, suggesting Mary had not been with another man prior to Joseph.

This detail of Mary, having been a virgin espoused to Joseph before their coming together, lines up with the account given in Luke.

Furthermore, there is no evidence of anyone in the Bible ever getting pregnant by the Holy Ghost, so this idea would have had to come from somewhere outside of the Bible; it does not come from this author.

Upon closer inspection, there is no definite article in the Greek text before the phrase translated as "holy ghost", and the Greek word translated as "ghost" is most often translated elsewhere as "spirit". So, the verse is simply saying, she was found to have conceived from holy spirit, not from the Holy Ghost.

All humankind is formed from the seed of a man within his mother's womb, and given a spirit by God. There are several examples of men who were set apart from before their birth to serve a particular purpose, even before their conception, such as the prophet Jeremiah, and John the Baptist.

As revealed by the author of Luke, the child Mary would conceive in the future was set apart to be given the throne of his father David. Here, in Matthew, the author identifies Jesus with Christ, so when he says Mary was found to have conceived of holy spirit, it appears this is what he was alluding to.

Then Joseph her husband, being a just man, and not willing to make her a publick example, was minded to put her away privily. (Matthew 1:19 KJV)

The author makes no mention of shame or disgrace, and he makes no mention of divorce. These ideas are often a result of poor English translations, and again, the inherited Virgin Birth story.

As previously stated, there is nothing in the text that states Joseph is not the father of this child. On the contrary, it is clearly laid out that Jesus is the physical son of David by way of Joseph.

And there is nothing in the source text to indicate that Joseph had any reason to question who the father might be. That is the part of the Virgin Birth story that has been foisted upon the text.

Now, the author makes mention of Joseph, "being a just man", coupled with his unwillingness to make her a publick example and his intention of sending her away. Why would a just man do this?

According to the historian Josephus Flavius, in The Wars of the Jews, there were three philosophical sects of Jews at this time in history: the Pharisees, the Sadducees, and the Essenes.

In book 2, chapter 8 Josephus expounds on the Essene sect.

Many within this sect do not marry, but there are some who do. He explains:

13. Moreover, there is another order of Essens, who agree with the rest as to their way of living, and customs, and laws, but differ from them in the point of marriage, as thinking that by not marrying they cut off the principal part of human life, which is the prospect of succession; nay, rather, that if all men should be of the same opinion, the whole race of mankind would fail.

However, they try their spouses for three years; and if they find that they have their natural purgations thrice, as trials that they are likely to be fruitful, they then actually marry them. But they do not use to accompany with their wives when they are with child, as a demonstration that they do not marry out of regard to pleasure, but for the sake of posterity. (The Wars of the Jews, 2.8.13)

It appears that the author may be revealing that Joseph could be following the custom of this Essene sect. Joseph may have minded to put his pregnant wife away, not willing to make her a publick example, as a demonstration that he did not marry out of regard to pleasure, but for the sake of posterity.

But while he thought on these things, behold, the angel of the Lord appeared unto him in a dream, saying, Joseph, thou son of David, fear not to take unto thee Mary thy wife: for that which is conceived in her is of the Holy Ghost. (Matthew 1:20 KJV)

Many have misinterpreted verse 20 as if the messenger was saying for Joseph to take Mary as his wife (again, due to poor English translations and the inherited virgin birth story), but Mary was already his wife. And his desire to send her away was not to divorce her, but rather to avoid the appearance of personal pleasure.

The messenger continued...

And she shall bring forth a son, and thou shalt call his name JESUS: for he shall save his people from their sins. (Matthew 1:21 KJV)

As previously pointed out, the Hebrew word translated into English (from the Greek) as "Jesus" means Jehovah (YHVH) is salvation. And, as we saw in the prophecy in Jeremiah 23:5-6 regarding a righteous branch being raised unto David, and a king reigning and prospering, it was said that In his days, Judah shall be saved. Mary had previously been told what to name the child she would eventually conceive and bring forth, and here now Joseph is being told what to name this child and why.

Then, the author makes a connection between what was transpiring at that time with words that were spoken in the past by the prophet Isaiah.

Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying, Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us. (Matthew 1:22-23 KJV)

The Greek word translated as "that it might be fulfilled" is "pleroo", and it means to make full or to fill up.

The author is saying that which was transpiring in Joseph's day was making full the words spoken by the prophet Isaiah in the days of King Ahaz, of the house of David.

It is a false notion to say Isaiah 7:14 is a messianic prophecy, as if the words Isaiah spoke to King Ahaz were prophetic of a Messiah to come.

This is proven false when one considers the circumstances surrounding that verse and the rest of the passage being quoted.

The words which the author of Matthew quotes are: "Lo, the virgin shall conceive, and she shall bring forth a son, and they shall call his name Emmanuel." Then, the author proceeds to interpret the word "Emmanuel" for his readers, saying, which being interpreted is, 'God with us'.

In doing this, he provides a clue as to why he made the connection to this passage, saying what was happening in Joseph's day was making full the words of Isaiah:

Mary, a virgin, has conceived through natural means by way of her husband, and she is expected to bring forth a son, which has been revealed to be the Christ. And this event signifies that God is with the house of David.

Does this mean that is what Isaiah was referring to when he uttered those words? No.

Did the author of Matthew think that is what Isaiah was referring to when he uttered those words? No.

The author knew his Scriptures, I'm sure. He was fully aware of the circumstances surrounding King Ahaz and the sign that was given to him. The problem is that many modern readers of the New Testament are not aware of those circumstances in Isaiah 7.

And the Virgin Birth debate has muddied the waters so much that people spend all their energy squabbling over the word translated as "virgin", that they are not paying attention to the bigger picture.

In Isaiah's day, the sign pertained more to the child than it did to the woman, who conceived and brought him forth. And then, it was not so much about who the child would be, but rather it was about when the child reached a certain age. For it was at that time that God would intervene on behalf of the house of David, bringing upon their enemies the King of Assyria, signaling that God was with them.

Furthermore, the circumstances that called for that sign in the first place consisted of a fear coming from the house of David concerning a conspiracy of men to overthrow the throne of David. Can you now see how the author may have connected the events in Joseph's day with words being spoken regarding particular events in Isaiah's day? Read Isaiah 7:1-17:

And it came to pass in the days of Ahaz the son of Jotham, the son of Uzziah, king of Judah, that Rezin the king of Syria, and Pekah the son of Remaliah, king of Israel, went up toward Jerusalem to war against it, but could not prevail against it. And it was told the house of David, saying, Syria is confederate with Ephraim. And his heart was moved, and the heart of his people, as the trees of the wood are moved with the wind.

Then said the LORD unto Isaiah, Go forth now to meet Ahaz, thou, and Shearjashub thy son, at the end of the conduit of the upper pool in the highway of the fuller's field; And say unto him, Take heed, and be quiet; fear not, neither be fainthearted for the two tails of these smoking firebrands, for the fierce anger of Rezin with Syria, and of the son of Remaliah. Because Syria, Ephraim, and the son of Remaliah, have taken evil counsel against thee, saying, Let us go up against Judah, and vex it, and let us make a breach therein for us, and set a king in the midst of it, even the son of Tabeal:

Thus saith the Lord GOD, It shall not stand, neither shall it come to pass. For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah's son. If ye will not believe, surely ye shall not be established.

Moreover the LORD spake again unto Ahaz, saying, Ask thee a sign of the LORD thy God; ask it either in the depth, or in the height above. But Ahaz said, I will not ask, neither will I tempt the LORD. And he said, Hear ye now, O house of David; Is it a small thing for you to weary men, but will ye weary my God also? Therefore the Lord himself shall give you a sign;

Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel. Butter and honey shall he eat, that he may know to refuse the evil, and choose the good. For before the child shall know to refuse the evil, and choose the good, the land that thou abhorrest shall be forsaken of both her kings. The LORD shall bring upon thee, and upon thy people, and upon thy father's house, days that have not come, from the day that Ephraim departed from Judah; even the king of Assyria. (Isaiah 7:1-17 KJV)

The coming to pass of this sign is made clear in the next chapter of Isaiah, when Isaiah goes into the prophetess and she conceives and brings forth a son. And before the child reaches a certain age, the riches and spoil of Damascus and Samaria will be carried off by the king of Assyria. And this was a demonstration of God being with them. Look:

And I went unto the prophetess; and she conceived, and bare a son. Then said the LORD to me, Call his name Mahershalalhashbaz. For before the child shall have knowledge to cry, My father, and my mother, the riches of Damascus and the spoil of Samaria shall be taken away before the king of Assyria.

The LORD spake also unto me again, saying, Forasmuch as this people refuseth the waters of Shiloah that go softly, and rejoice in Rezin and Remaliah's son; Now therefore, behold, the Lord bringeth up upon them the waters of the river, strong and many, even the king of Assyria, and all his glory: and he shall come up over all his channels, and go over all his banks: And he shall pass through Judah; he shall overflow and go over, he shall reach even to the neck; and the stretching out of his wings shall fill the breadth of thy land, O Immanuel.

Associate yourselves, O ye people, and ye shall be broken in pieces; and give ear, all ye of far countries: gird yourselves, and ye shall be broken in pieces; gird yourselves, and ye shall be broken in pieces. Take counsel together, and it shall come to nought; speak the word, and it shall not stand: for God is with us. (Isaiah 8:3-10 KJV)

This is speaking of the Assyrian captivity that is soon to come to the northern kingdom of Israel.

Now, let's get back to the account in Matthew...

Then Joseph being raised from sleep did as the angel of the Lord had bidden him, and took unto him his wife: And knew her not till she had brought forth her firstborn son: and he called his name JESUS. (Matthew 1:24-25 KJV)

Joseph did as the messenger directed him: He did not send his wife away, but he kept her with him. Again, notice this is not saying he took her as his wife, but rather that he took his wife unto himself. They were already united.

Then, we're told he did not know her until she brought forth her son.

Many think this is saying Joseph never knew her, but clearly this is speaking from this point forward until the birth. But why would the author point this detail out?

Considering the Essene custom previously mentioned, this is addressing his intention for sending Mary away when she was pregnant in the first place.

Joseph did not marry out of regard to pleasure, but for the sake of posterity.

And when the child was born, Joseph named him "Jesus", as the messenger instructed.

Now, let's switch back over to the account given in Luke 2 for what appears to come next chronologically.

back to top

Luke 2

Scene 6: The Birth of Jesus Christ

And it came to pass in those days, that there went out a decree from Caesar Augustus, that all the world should be taxed. (And this taxing was first made when Cyrenius was governor of Syria.) And all went to be taxed, every one into his own city.

And Joseph also went up from Galilee, out of the city of Nazareth, into Judaea, unto the city of David, which is called Bethlehem; (because he was of the house and lineage of David:) To be taxed with Mary his espoused wife, being great with child. (Luke 2:1-5 KJV)

The author of Luke again identifies Joseph as being of the house and lineage of David.

Mary is identified as Joseph's espoused wife, suggesting he may have had more than one wife. It is traditionally thought that James is the older brother of Jesus. If that is the case, and Jesus was Mary's firstborn son, then James was the son of Joseph by another mother.

And so it was, that, while they were there, the days were accomplished that she should be delivered. And she brought forth her firstborn son, and wrapped him in swaddling clothes, and laid him in a manger; because there was no room for them in the inn. (Luke 2:6-7 KJV)

SIDE NOTE: Tradition would have us believe that Joseph and Mary were traveling to Bethlehem when the time came for the birth of Jesus to take place, but it appears that they were already staying there. Given that they were traveling to Joseph's hometown, it is possible they may have stayed with relatives.

Also, the traditional story is that Joseph and Mary were turned away from staying in an inn, and Jesus was born in a stable, based on this passage. However, given the meanings of the Greek words translated as "room" and "inn" in this verse, it is more likely that they were staying in someone's guestchamber. Keep in mind they were already staying there when the days were accomplished that she should be delivered.

And having no place to lay the child when he was born, they wrapped him in swaddling clothes and used a manger as the baby's crib to lay him down.

According to Strongs' Concordance and Thayer's Greek Definitions, the Greek words used in this passage were:

Phatne [G5336], which means "a crib, manger".
Topos [G5117], which means "place, any portion of space marked off, as it were from surrounding space".
Kataluma [G2646], which means "1) an inn, lodging place; 2) an eating room, dining room".

Kataluma also appears in Luke 22:11, written by the same author:
And he said unto them, Behold, when ye are entered into the city, there shall a man meet you, bearing a pitcher of water; follow him into the house where he entereth in. And ye shall say unto the goodman of the house, The Master saith unto thee, Where is the guestchamber [G2646 "kataluma"], where I shall eat the passover with my disciples? And he shall shew you a large upper room furnished: there make ready. (Luke 22:10-12 KJV)

And there were in the same country shepherds abiding in the field, keeping watch over their flock by night. And, lo, the angel of the Lord came upon them, and the glory of the Lord shone round about them: and they were sore afraid.

And the angel said unto them, Fear not: for, behold, I bring you good tidings of great joy, which shall be to all people. For unto you is born this day in the city of David a Saviour, which is Christ the Lord.

And this shall be a sign unto you; Ye shall find the babe wrapped in swaddling clothes, lying in a manger.

And suddenly there was with the angel a multitude of the heavenly host praising God, and saying, Glory to God in the highest, and on earth peace, good will toward men. (Luke 2:8-14 KJV)

The shepherds are told that the Anointed/Christ of God has been born in the city of David, and this child is identified as being both Saviour and Lord.

While God is referred to in the Old Testament, as well as in the previous chapter by Mary, as Saviour, this does not mean that this child that was born was God in the form of a human being.

Through the course of Israel's history, men were often raised up by God to act as a saviour for His people. This is demonstrated in the days of the judges as well as in the days of the anointed kings, namely Saul and David.

There is no mention of a supernatural birth or any extenuating circumstances surrounding this child's conception.

The natural assumption is that this child is begotten of a man of the house of David.

And it came to pass, as the angels were gone away from them into heaven, the shepherds said one to another, Let us now go even unto Bethlehem, and see this thing which is come to pass, which the Lord hath made known unto us.

And they came with haste, and found Mary, and Joseph, and the babe lying in a manger. And when they had seen it, they made known abroad the saying which was told them concerning this child. And all they that heard it wondered at those things which were told them by the shepherds. (Luke 2:15-18 KJV)

Again,

There is nothing to indicate anything unusual about the birth or conception of this child.

After the shepherds saw what the angel said they would see, a child wrapped in swaddling clothes, lying in a manger, they made known abroad that the Anointed of God was born, the greatly anticipated Messiah, commonly understood to be the physical son of David.

But Mary kept all these things, and pondered them in her heart. And the shepherds returned, glorifying and praising God for all the things that they had heard and seen, as it was told unto them. (Luke 2:19-20 KJV)

It seems that Mary kept and pondered in her heart the fact that these shepherds heard through supernatural means about the birth of this child, and they verified what it was the messenger Gabriel had told her. Being the Anointed of God, this child would be called the Son of the Most High; Being the Saviour and Lord, he would be given the throne of his father David, rule over the whole house of Jacob, and of his reign there would be no end.

And when eight days were accomplished for the circumcising of the child, his name was called JESUS, which was so named of the angel before he was conceived in the womb. (Luke 2:21 KJV)

The author confirms Mary's encounter with the angel in Luke 1 was prior to the conception of the child.

Scene 7: Jesus Presented at the Temple

And when the days of her purification according to the law of Moses were accomplished, they brought him to Jerusalem, to present him to the Lord; (As it is written in the law of the Lord, Every male that openeth the womb shall be called holy to the Lord;) And to offer a sacrifice according to that which is said in the law of the Lord, A pair of turtledoves, or two young pigeons. (Luke 2:22-24 KJV)

This instruction was given on the day the children of Israel departed from Egypt:

And the LORD spake unto Moses, saying, Sanctify unto me all the firstborn, whatsoever openeth the womb among the children of Israel, both of man and of beast: it is mine. (Exodus 13:1-2 KJV)

And then the redemption of the firstborn was called for:

And it shall be when the LORD shall bring thee into the land of the Canaanites, as he sware unto thee and to thy fathers, and shall give it thee, That thou shalt set apart unto the LORD all that openeth the matrix, and every firstling that cometh of a beast which thou hast; the males shall be the LORD'S.

And every firstling of an ass thou shalt redeem with a lamb; and if thou wilt not redeem it, then thou shalt break his neck: and all the firstborn of man among thy children shalt thou redeem.

And it shall be when thy son asketh thee in time to come, saying, What is this? that thou shalt say unto him, By strength of hand the LORD brought us out from Egypt, from the house of bondage: And it came to pass, when Pharaoh would hardly let us go, that the LORD slew all the firstborn in the land of Egypt, both the firstborn of man, and the firstborn of beast: therefore I sacrifice to the LORD all that openeth the matrix, being males; but all the firstborn of my children I redeem. And it shall be for a token upon thine hand, and for frontlets between thine eyes: for by strength of hand the LORD brought us forth out of Egypt. (Exodus 13:11-16 KJV)

And, behold, there was a man in Jerusalem, whose name was Simeon; and the same man was just and devout, waiting for the consolation of Israel: and the Holy Ghost was upon him. And it was revealed unto him by the Holy Ghost, that he should not see death, before he had seen the Lord's Christ.

And he came by the Spirit into the temple: and when the parents brought in the child Jesus, to do for him after the custom of the law, Then took he him up in his arms, and blessed God, and said, Lord, now lettest thou thy servant depart in peace, according to thy word: For mine eyes have seen thy salvation, Which thou hast prepared before the face of all people; A light to lighten the Gentiles, and the glory of thy people Israel.

And Joseph and his mother marvelled at those things which were spoken of him. And Simeon blessed them, and said unto Mary his mother, Behold, this child is set for the fall and rising again of many in Israel; and for a sign which shall be spoken against; (Yea, a sword shall pierce through thy own soul also,) that the thoughts of many hearts may be revealed. (Luke 2:25-35 KJV)

This man was waiting for the consolation of Israel, for the arrival of the Anointed of God, and he recognized the infant Jesus, which again, means "YHVH is Salvation", to be this Messiah/Christ.

The author refers to Joseph and Mary as Jesus' parents. Again, there is nothing that indicates something unusual has taken place with the conception and birth of Jesus.

And there was one Anna, a prophetess, the daughter of Phanuel, of the tribe of Aser: she was of a great age, and had lived with an husband seven years from her virginity; And she was a widow of about fourscore and four years, which departed not from the temple, but served God with fastings and prayers night and day. And she coming in that instant gave thanks likewise unto the Lord, and spake of him to all them that looked for redemption in Jerusalem. (Luke 2:36-38 KJV)

Evidently, it was expected that the Anointed of God was going to be instrumental in the redemption of Israel. And it was understood by those who came into contact with the infant Jesus, that he was of the house of David, and that Joseph and Mary were his natural parents.

Now, let's hop back over to the book of Matthew.

back to top

Matthew 2

Luke 2B

And the child grew, and waxed strong in spirit, filled with wisdom: and the grace of God was upon him. (Luke 2:40 KJV)

The Greek word translated here as "filled" is the same word translated in Matthew repeatedly as "that it might be fulfilled". This Greek word is "pleroo", and again, it means to fill up or to make full.

Scene 11: The Boy Jesus in the Temple

Now his parents went to Jerusalem every year at the feast of the passover. And when he was twelve years old, they went up to Jerusalem after the custom of the feast. And when they had fulfilled the days, as they returned, the child Jesus tarried behind in Jerusalem; and Joseph and his mother knew not of it. But they, supposing him to have been in the company, went a day's journey; and they sought him among their kinsfolk and acquaintance. And when they found him not, they turned back again to Jerusalem, seeking him.

And it came to pass, that after three days they found him in the temple, sitting in the midst of the doctors, both hearing them, and asking them questions. And all that heard him were astonished at his understanding and answers.

And when they saw him, they were amazed: and his mother said unto him, Son, why hast thou thus dealt with us? behold, thy father and I have sought thee sorrowing.

And he said unto them, How is it that ye sought me? wist ye not that I must be about my Father's business?

And they understood not the saying which he spake unto them. And he went down with them, and came to Nazareth, and was subject unto them: but his mother kept all these sayings in her heart.

And Jesus increased in wisdom and stature, and in favour with God and man. (Luke 2:41-52 KJV)

Again, the author of Luke refers to Joseph and Mary as Jesus' parents. And Mary, in particular, refers to Joseph as Jesus' father.

At this point, Jesus refers to God as his father. Joseph and Mary did not understand what he was saying, but Mary kept all these sayings in her heart. She knew that Joseph was the natural father of Jesus, but she also knew what the messenger said to her concerning Jesus being called the son of God.

Again, the words from the prophet Nathan spoken to David in 2 Samuel 7 (and found in 1 Chronicles 17) stated the physical son of David, whose kingdom would be established, would be considered a Son to God, and God would be considered a Father to him.

So all these instances made an impression on Mary: the shepherds coming to see the infant on his day of birth, having been told by a messenger that he was a Saviour, who was Christ the Lord, Simeon speaking of the infant shortly after his birth as being the salvation of God, the magi coming to bow before the child, bearing gifts of gold, frankincense and myrrh, and now the boy Jesus referring to God as his father at the age of twelve.

back to top

Luke 3

Scene 12: John the Baptist Prepares the Way

Now in the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of Judaea, and Herod being tetrarch of Galilee, and his brother Philip tetrarch of Ituraea and of the region of Trachonitis, and Lysanias the tetrarch of Abilene, Annas and Caiaphas being the high priests, the word of God came unto John the son of Zacharias in the wilderness.

And he came into all the country about Jordan, preaching the baptism of repentance for the remission of sins; As it is written in the book of the words of Esaias the prophet, saying,
The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight. Every valley shall be filled, and every mountain and hill shall be brought low; and the crooked shall be made straight, and the rough ways shall be made smooth; And all flesh shall see the salvation of God.
Then said he to the multitude that came forth to be baptized of him, O generation of vipers, who hath warned you to flee from the wrath to come? Bring forth therefore fruits worthy of repentance, and begin not to say within yourselves, We have Abraham to our father: for I say unto you, That God is able of these stones to raise up children unto Abraham. And now also the axe is laid unto the root of the trees: every tree therefore which bringeth not forth good fruit is hewn down, and cast into the fire.

And the people asked him, saying, What shall we do then? He answereth and saith unto them, He that hath two coats, let him impart to him that hath none; and he that hath meat, let him do likewise.

Then came also publicans to be baptized, and said unto him, Master, what shall we do? And he said unto them, Exact no more than that which is appointed you.

And the soldiers likewise demanded of him, saying, And what shall we do? And he said unto them, Do violence to no man, neither accuse any falsely; and be content with your wages.

And as the people were in expectation, and all men mused in their hearts of John, whether he were the Christ, or not; John answered, saying unto them all, I indeed baptize you with water; but one mightier than I cometh, the latchet of whose shoes I am not worthy to unloose: he shall baptize you with the Holy Ghost and with fire: Whose fan is in his hand, and he will throughly purge his floor, and will gather the wheat into his garner; but the chaff he will burn with fire unquenchable.

And many other things in his exhortation preached he unto the people. But Herod the tetrarch, being reproved by him for Herodias his brother Philip's wife, and for all the evils which Herod had done, Added yet this above all, that he shut up John in prison. (Luke 3:1-20)

Scene 14: The Baptism of Jesus Christ: The Son of God

Now when all the people were baptized, it came to pass, that Jesus also being baptized, and praying, the heaven was opened, And the Holy Ghost descended in a bodily shape like a dove upon him, and a voice came from heaven, which said, Thou art my beloved Son; in thee I am well pleased. And Jesus himself began to be about thirty years of age,... (Luke 3:21-23a)

While, as already mentioned, there is the covenant made with David concerning his physical seed being a Son to God, there is also a psalm written by David that speaks of himself, as the Anointed/Christ/Messiah, being called the Son to God in conjunction with him being made king by God on Zion, His holy mountain.

Why have nations tumultuously assembled? And do peoples meditate vanity? Station themselves do kings of the earth, And princes have been united together, Against Jehovah, and against His Messiah{1}: 'Let us draw off Their cords, And cast from us Their thick bands.' He who is sitting in the heavens doth laugh, The Lord doth mock at them. Then doth He speak unto them in His anger, And in His wrath He doth trouble them: 'And I -- I have anointed{2} My King, Upon Zion -- My holy hill.' I declare concerning a statute: Jehovah said unto me, 'My Son Thou art, I to-day have brought thee forth{3}. Ask of Me and I give nations -- thy inheritance, And thy possession -- the ends of earth. Thou dost rule them with a sceptre of iron, As a vessel of a potter Thou dost crush them.' And now, O kings, act wisely, Be instructed, O judges of earth, Serve ye Jehovah with fear, And rejoice with trembling. Kiss the Chosen One{4}, lest He be angry, And ye lose the way, When His anger burneth but a little, O the happiness of all trusting in Him! (Psalms 2:1-12 YLT)

According to Strongs' Concordance and Brown-Driver-Briggs Hebrew Definitions, the Hebrew words used here are:

Mashiyach [H4899], which means "anointed, anointed one"
Nasak [H5258], which means "to pour out, pour, offer, cast"
Yalad [H3205], which means "to bear, bring forth, beget, gender, travail"
Bar [H1248], which means "son, heir"

The man, David, whose name means "beloved", understood here to be a Messiah, was called the Son of Jehovah (which is God) having been brought forth by Jehovah and anointed King upon Zion. Young's Literal Translation uses "the Chosen One" to identify him, where the Hebrew meaning is "son, heir". And here, we have Jesus, being called the beloved Son of God as the Holy Spirit comes down in a bodily shape as if a dove upon him. This appears to be an anointing of Spirit by God.

The author of Luke then tells us Jesus began to be about thirty years of age at this point. What is the significance of this, if any?

In the Old Testament, Genesis 41 speaks of Joseph, the son of Jacob and his rise to power over the land of Egypt, and he was thirty years old at that point.

And the thing is good in the eyes of Pharaoh, and in the eyes of all his servants, and Pharaoh saith unto his servants, 'Do we find like this, a man in whom the spirit of God is?' and Pharaoh saith unto Joseph, 'After God's causing thee to know all this, there is none intelligent and wise as thou; thou -- thou art over my house, and at thy mouth do all my people kiss; only in the throne I am greater than thou.' And Pharaoh saith unto Joseph, 'See, I have put thee over all the land of Egypt.' And Pharaoh turneth aside his seal-ring from off his hand, and putteth it on the hand of Joseph, and clotheth him with garments of fine linen, and placeth a chain of gold on his neck, and causeth him to ride in the second chariot which he hath, and they proclaim before him, 'Bow the knee!' and -- to put him over all the land of Egypt. And Pharaoh saith unto Joseph, 'I am Pharaoh, and without thee a man doth not lift up his hand and his foot in all the land of Egypt;' and Pharaoh calleth Joseph's name Zaphnath-Paaneah, and he giveth to him Asenath daughter of Poti-Pherah, priest of On, for a wife, and Joseph goeth out over the land of Egypt. And Joseph is a son of thirty years in his standing before Pharaoh king of Egypt, and Joseph goeth out from the presence of Pharaoh, and passeth over through all the land of Egypt; and the land maketh in the seven years of plenty by handfuls. (Genesis 41:37-47 YLT)

Then in the days of David the king, we read:

David was thirty years old when he began to reign, and he reigned forty years. (2 Samuel 5:4 Brenton)

Tying the two together: being called the Son of God and beginning a reign of power at the age of thirty years, let's look back to the prophecy given David concerning his physical seed.

'When thy days are full, and thou hast lain with thy fathers, then I have raised up thy seed after thee which goeth out from thy bowels, and have established his kingdom; He doth build a house for My Name, and I have established the throne of his kingdom unto the age. I am to him for a father, and he is to Me for a son; whom in his dealings perversely I have even reproved with a rod of men, and with strokes of the sons of Adam, and My kindness doth not turn aside from him, as I turned it aside from Saul, whom I turned aside from before thee, and stedfast is thy house and thy kingdom unto the age before thee, thy throne is established unto the age.' (2 Samuel 7:12-16 YLT)

Notice it says God's kindness would not turn aside from David's son, as it did with Saul, who reigned before David. Yet, we read the succession of kings on David's throne eventually came to an end, and this succession began with David's son, Solomon.

Solomon was beloved of God.

And David comforted Bathsheba his wife, and went in unto her, and lay with her: and she bare a son, and he called his name Solomon: and the LORD loved him. And he sent by the hand of Nathan the prophet; and he called his name Jedidiah, because of the LORD. (2 Samuel 12:24-25 KJV)

Jedidiah means "beloved of Jehovah".

Solomon was granted wisdom and wealth, and he ruled well over the whole house of Israel, until he turned from God.

But king Solomon loved many strange women, together with the daughter of Pharaoh, women of the Moabites, Ammonites, Edomites, Zidonians, and Hittites; Of the nations concerning which the LORD said unto the children of Israel, Ye shall not go in to them, neither shall they come in unto you: for surely they will turn away your heart after their gods: Solomon clave unto these in love. And he had seven hundred wives, princesses, and three hundred concubines: and his wives turned away his heart.

For it came to pass, when Solomon was old, that his wives turned away his heart after other gods: and his heart was not perfect with the LORD his God, as was the heart of David his father. For Solomon went after Ashtoreth the goddess of the Zidonians, and after Milcom the abomination of the Ammonites. And Solomon did evil in the sight of the LORD, and went not fully after the LORD, as did David his father. Then did Solomon build an high place for Chemosh, the abomination of Moab, in the hill that is before Jerusalem, and for Molech, the abomination of the children of Ammon. And likewise did he for all his strange wives, which burnt incense and sacrificed unto their gods.

And the LORD was angry with Solomon, because his heart was turned from the LORD God of Israel, which had appeared unto him twice, And had commanded him concerning this thing, that he should not go after other gods: but he kept not that which the LORD commanded. Wherefore the LORD said unto Solomon, Forasmuch as this is done of thee, and thou hast not kept my covenant and my statutes, which I have commanded thee, I will surely rend the kingdom from thee, and will give it to thy servant. Notwithstanding in thy days I will not do it for David thy father's sake: but I will rend it out of the hand of thy son. Howbeit I will not rend away all the kingdom; but will give one tribe to thy son for David my servant's sake, and for Jerusalem's sake which I have chosen. (1 Kings 11:1-13 KJV)

While the physical kingdom of Israel was not taken from David in Solomon's day, it was taken away in the next generation, with a remnant remaining (Judah) under the reign of David's throne -- that is, until the carrying away to Babylon.

In Matthew 1 we read that Jesus was the physical son of David by way of Solomon, however the author of Luke points out a different lineage in his account here.

The author affirms Jesus as being the son of Joseph but there is a paranthetical phrase present in the midst of that phrase: "(as was supposed)".

The Greek words are "hos" [G5613] "nomizo" [G3543], which mean "as, like, even as, etc." and "to hold by custom or usage, own as a custom or usage, to follow a custom or usage", respectively. In other words "as law".

Proponents of the Virgin Birth Doctrine insist the lineage given here is that of Mary's. They claim Mary is the daughter of Heli, making Joseph the "son-in-law". This is how they reason out this passage. However, Mary is not mentioned anywhere in this whole chapter.

Please note in this passage all the bracketed words: "[the son]". This is because these are inserted by the translator. Their equivalent does not appear in the source text. The only mention of "son" ("uihos" [G5207]) appears in this excerpt pertaining to Jesus being...the son of Joseph.

Furthermore, the KJV translates this passage to include "which was" before each reference, "of [name]". However Young's Literal Translation simply states a list of "of [name]"s following "the son of Joseph".

This list of names is not the lineage of Mary. Rather, it appears to be a list of names demonstrating how Jesus was supposed the son of Joseph of Heli. <-- This is where the focus of this statement needs to be.

People understood Jesus to be the physical son of Joseph, and that he was of the house of David, the author of Luke makes it abundantly clear in his opening chapters. But the question as to Joseph's connection to David is being addressed here, on the heels of a declaration being made concerning Jesus being identified as the Son of God.

According to Eusebius' Ecclesiastical History, this appears to be a legal lineage for Joseph's father, according to the Levirite law of marriage as given in the Old Testament.

'When brethren dwell together, and one of them hath died, and hath no son, the wife of the dead is not without to a strange man; her husband's brother doth go in unto her, and hath taken her to him for a wife, and doth perform the duty of her husband's brother; and it hath been, the first-born which she beareth doth rise for the name of his dead brother, and his name is not wiped away out of Israel.

'And if the man doth not delight to take his brother's wife, then hath his brother's wife gone up to the gate, unto the elders, and said, My husband's brother is refusing to raise up to his brother a name in Israel; he hath not been willing to perform the duty of my husband's brother; and the elders of his city have called for him, and spoken unto him, and he hath stood and said, I have no desire to take her;

'Then hath his brother's wife drawn nigh unto him, before the eyes of the elders, and drawn his shoe from off his foot, and spat in his face, and answered and said, Thus it is done to the man who doth not build up the house of his brother; and his name hath been called in Israel -- The house of him whose shoe is drawn off. (Deuteronomy 25:5-10 YLT)

The purpose of this law is to carry forth the name of the sonless dead man.

Church historian, Eusebius (c. AD 260-340) indicates that while Joseph was physically fathered by Jacob (as testified in Matthew 1:16), Jacob was the brother of Heli because they shared the same mother (Estha, according to tradition) but two different fathers, Matthan (Matthew 1:15) and Melchi (Luke 3:24). Heli was previously married to Jacob's wife but apparently died before begetting any sons by her. It's a bit confusing, but the following is what Eusebius wrote, relying on information from an epistle penned by Africanus.

..."Matthan, whose descent is traced to Solomon, begat Jacob, Matthan dying, Melchi, whose lineage is from Nathan, by marrying the widow of the former, had Eli. Hence, Eli & jacob were brothers by the same mother. Eli dying childless Jacob raised up seed to him, having Joseph, according to nature belonging to himself, but by the law to Eli. Thus, Joseph was the son of both." (Eusebius' Ecclesiastical History, Book 1, Chapter 7, verse 16)

The author of Luke doesn't explain why he is revealing the legal lineage of Joseph, carrying forth the name of David, by way of Nathan through Heli, but perhaps it is to demonstrate how legally Jesus could be called the Son of God (by way of Nathan) -- carrying forth the name of God, in addition to physically being the son of David (by way of Solomon).

Regardless, this lineage is not identified as a physical genealogy by its author, as was the lineage given in Matthew 1, it was "as custom or law". And, it regarded Joseph's history, not Mary's.

back to top

Luke 4

Scene 15: Testing the Son of God

And Jesus being full of the Holy Ghost returned from Jordan, and was led by the Spirit into the wilderness, Being forty days tempted of the devil. And in those days he did eat nothing: and when they were ended, he afterward hungered. And the devil said unto him, If thou be the Son of God, command this stone that it be made bread. And Jesus answered him, saying, It is written, That man shall not live by bread alone, but by every word of God. And the devil, taking him up into an high mountain, shewed unto him all the kingdoms of the world in a moment of time. And the devil said unto him, All this power will I give thee, and the glory of them: for that is delivered unto me; and to whomsoever I will I give it. If thou therefore wilt worship me, all shall be thine. And Jesus answered and said unto him, Get thee behind me, Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve. And he brought him to Jerusalem, and set him on a pinnacle of the temple, and said unto him, If thou be the Son of God, cast thyself down from hence: For it is written, He shall give his angels charge over thee, to keep thee: And in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone. And Jesus answering said unto him, It is said, Thou shalt not tempt the Lord thy God. And when the devil had ended all the temptation, he departed from him for a season. (Luke 4:1-13 KJV)

Scene 16: Jesus Begins His Ministry

And Jesus returned in the power of the Spirit into Galilee: and there went out a fame of him through all the region round about. And he taught in their synagogues, being glorified of all. And he came to Nazareth, where he had been brought up: and, as his custom was, he went into the synagogue on the sabbath day, and stood up for to read. And there was delivered unto him the book of the prophet Esaias. And when he had opened the book, he found the place where it was written, The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, To preach the acceptable year of the Lord. And he closed the book, and he gave it again to the minister, and sat down. And the eyes of all them that were in the synagogue were fastened on him. And he began to say unto them, This day is this scripture fulfilled in your ears. And all bare him witness, and wondered at the gracious words which proceeded out of his mouth. And they said, Is not this Joseph's son? And he said unto them, Ye will surely say unto me this proverb, Physician, heal thyself: whatsoever we have heard done in Capernaum, do also here in thy country. And he said, Verily I say unto you, No prophet is accepted in his own country. But I tell you of a truth, many widows were in Israel in the days of Elias, when the heaven was shut up three years and six months, when great famine was throughout all the land; But unto none of them was Elias sent, save unto Sarepta, a city of Sidon, unto a woman that was a widow. And many lepers were in Israel in the time of Eliseus the prophet; and none of them was cleansed, saving Naaman the Syrian. And all they in the synagogue, when they heard these things, were filled with wrath, And rose up, and thrust him out of the city, and led him unto the brow of the hill whereon their city was built, that they might cast him down headlong. But he passing through the midst of them went his way, And came down to Capernaum, a city of Galilee, and taught them on the sabbath days. And they were astonished at his doctrine: for his word was with power. And in the synagogue there was a man, which had a spirit of an unclean devil, and cried out with a loud voice, Saying, Let us alone; what have we to do with thee, thou Jesus of Nazareth? art thou come to destroy us? I know thee who thou art; the Holy One of God. And Jesus rebuked him, saying, Hold thy peace, and come out of him. And when the devil had thrown him in the midst, he came out of him, and hurt him not. And they were all amazed, and spake among themselves, saying, What a word is this! for with authority and power he commandeth the unclean spirits, and they come out. And the fame of him went out into every place of the country round about. (Luke 4:14-37 KJV)

Additional Testimony

The day following Jesus would go forth into Galilee, and findeth Philip, and saith unto him, Follow me. Now Philip was of Bethsaida, the city of Andrew and Peter. Philip findeth Nathanael, and saith unto him, We have found him, of whom Moses in the law, and the prophets, did write, Jesus of Nazareth, the son of Joseph. And Nathanael said unto him, Can there any good thing come out of Nazareth? Philip saith unto him, Come and see. (John 1:43-46 KJV)

The Jews then murmured at him, because he said, I am the bread which came down from heaven. And they said, Is not this Jesus, the son of Joseph, whose father and mother we know? how is it then that he saith, I came down from heaven? (John 6:41-42 KJV)

Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God, (Which he had promised afore by his prophets in the holy scriptures,) Concerning his Son Jesus Christ our Lord, which was made of the seed of David according to the flesh; And declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead: (Romans 1:1-4 KJV)

Conclusion

So there it is: a very reasonable alternate explanation to the conception of Jesus Christ.

The virgin Mary was espoused to Joseph, of the house of David, before they came together. She was visited by an angel, who told her she would conceive and bring forth a son in the future, who would be given the throne of his father, David.

As a sign to increase Mary's faith to believe what she was told, the messenger informed her that Elisabeth, who was said to be barren, was in fact pregnant in her old age and in her sixth month, reminding her of what took place with Sarah.

Mary believed the word of the LORD, and went to visit Elisabeth, bearing news concerning the message she just received. Upon hearing the news, Elisabeth believed and rejoiced with Mary. After three months, Mary returned home, and the time came for Elisabeth's baby to be born.

After the birth and naming of John the Baptist, his father Zacharias the priest, having believed the word given Mary, prophesied that a horn of salvation was being raised in the house of David. So there was an anticipation of the Messiah/Christ coming soon.

After Joseph and Mary came together, Joseph, Mary's husband, had sexual relations with her, and she conceived. And the child she was carrying was of holy spirit. Joseph, being just and unwilling to make a show of his pregnant wife, thought to send her away.

But while Joseph was thinking on these things, an angel appeared to him in a dream, reassuring him to keep Mary with him. He was told she would bring forth a son, and he was to name him "Jesus/Yeshua" for he would save his people from their sins.

The author of Matthew saw how what was happening in Joseph's day was filling up the words that were spoken by the prophet Isaiah when a sign was given to the house of David during King Ahaz' reign and the throne of David was in jeopardy. He saw the bringing forth of Mary's son as being a sign that God was still with them, the house of David, in particular.

So, after Joseph woke from his dream, he did as directed by the angel: Joseph kept Mary with him but had no sexual relations with her until the baby was born. He then named the child "Jesus/Yeshua".

After the child was born, Joseph continually sought to protect the infant and his mother in the early years. As a preteen, Jesus spoke of his Heavenly Father while remaining subject to his earthly father.

When Jesus began to be thirty years of age, he was baptized in water for the remission of sins, anointed by the Spirit of God and declared to be the beloved Son of God in the hearing of those around him. Yet, it remained known that Jesus was the physical son of Joseph.

And all of this demonstrated:
God is a keeper of His promises made to Abraham regarding his seed, and to David regarding his seed...through Joseph, the husband of Mary, of whom was born Jesus, who is called Christ.