22Now all this has happened that it might be fulfilled which was spoken by the Lord through the prophet, saying,
23“Behold, the virgin shall be with child, and shall give birth to a son. They shall call his name Immanuel;” which is, being interpreted, “God with us.”
22 Now all this has happened that it might be fulfilled which was spoken by the Lord through the prophet, saying,
23 “Behold, the virgin shall be with child, and shall give birth to a son. They shall call his name Immanuel;” which is, being interpreted, “God with us.”
TYNDALETyndale New Testament (1534)
22 All this was done to fulfill that which was spoken of the Lorde by the Prophet saynge:
23 Beholde a mayde shall be with chylde and shall brynge forthe a sonne and they shall call his name Emanuel which is by interpretacion God with vs.
Show all 3 translations
GNVGeneva Bible (1599)
22 And al this was done that it might be fulfilled, which is spoken of the Lord by ye Prophet, saying,
23 Behold, a virgine shalbe with childe, and shall beare a sonne, and they shall call his name Emmanuel, which is by interpretation, God with vs.
Questions where the Bible appears to say two different things, with the passages on each side set together.
What was Jesus H. Christ's real name?The New Testament gives Jesus a long string of names and titles — Jesus, Jesus Christ, Emmanuel, the Word, Son of Man, Son of the Highest, Son of David, Son of…
Isaiah 7:14(v23)Therefore the Lord himself will give you a sign. Behold, the virgin will conceive, and bear a son, and shall call his name Immanuel.
Isaiah 9:6-7(v23)For a child is born to us. A son is given to us; and the government will be on his shoulders. His name will be called Wonderful Counselor,…
Psalms 46:11(v23)Yahweh of Armies is with us. The God of Jacob is our refuge.
John 1:14(v23)The Word became flesh, and lived among us. We saw his glory, such glory as of the one and only Son of the Father, full of grace and truth.
Isaiah 12:2(v23)Behold, God is my salvation. I will trust, and will not be afraid; for Yah, Yahweh, is my strength and song; and he has become my…
Show all 36 cross-references
Psalms 46:7(v23)Yahweh of Armies is with us. The God of Jacob is our refuge.
Romans 1:3-4(v23)concerning his Son, who was born of the offspring of David according to the flesh, who was declared to be the Son of God with power,…
1 Timothy 3:16(v23)Without controversy, the mystery of godliness is great: God was revealed in the flesh, justified in the spirit, seen by angels, preached…
Isaiah 8:8-10(v23)It will sweep onward into Judah. It will overflow and pass through. It will reach even to the neck. The stretching out of its wings will…
Matthew 28:20(v23)teaching them to observe all things that I commanded you. Behold, I am with you always, even to the end of the age.” Amen.
Romans 9:5(v23)of whom are the fathers, and from whom is Christ as concerning the flesh, who is over all, God, blessed forever. Amen.
2 Timothy 4:22(v23)The Lord Jesus Christ be with your spirit. Grace be with you. Amen.
Acts 18:9(v23)The Lord said to Paul in the night by a vision, “Don’t be afraid, but speak and don’t be silent;
2 Corinthians 5:19(v23)namely, that God was in Christ reconciling the world to himself, not reckoning to them their trespasses, and having committed to us the…
Luke 24:44(v22)He said to them, “This is what I told you, while I was still with you, that all things which are written in the law of Moses, the prophets,…
2 Timothy 4:17(v23)But the Lord stood by me and strengthened me, that through me the message might be fully proclaimed, and that all the Gentiles might hear.…
1 Kings 8:15(v22)He said, “Blessed is Yahweh, the God of Israel, who spoke with his mouth to David your father, and has with his hand fulfilled it, saying,
Matthew 2:23(v22)and came and lived in a city called Nazareth; that it might be fulfilled which was spoken through the prophets that he will be called a…
Acts 3:18(v22)But the things which God announced by the mouth of all his prophets, that Christ should suffer, he thus fulfilled.
1 Kings 8:24(v22)who has kept with your servant David my father that which you promised him. Yes, you spoke with your mouth, and have fulfilled it with your…
Ezra 1:1(v22)Now in the first year of Cyrus king of Persia, that Yahweh’s word by Jeremiah’s mouth might be accomplished, Yahweh stirred up the spirit…
Matthew 12:17(v22)that it might be fulfilled which was spoken through Isaiah the prophet, saying,
Matthew 13:35(v22)that it might be fulfilled which was spoken through the prophet, saying, “I will open my mouth in parables; I will utter things hidden from…
John 17:12(v22)While I was with them in the world, I kept them in your name. I have kept those whom you have given me. None of them is lost except the son…
John 18:9(v22)that the word might be fulfilled which he spoke, “Of those whom you have given me, I have lost none.”
John 19:36-37(v22)For these things happened that the Scripture might be fulfilled, “A bone of him will not be broken.” Again another Scripture says, “They…
Matthew 2:15(v22)and was there until the death of Herod; that it might be fulfilled which was spoken by the Lord through the prophet, saying, “Out of Egypt…
John 10:35(v22)If he called them gods, to whom the word of God came (and the Scripture can’t be broken),
John 12:38-40(v22)that the word of Isaiah the prophet might be fulfilled, which he spoke, “Lord, who has believed our report? To whom has the arm of the Lord…
John 15:25(v22)But this happened so that the word may be fulfilled which was written in their law, ‘They hated me without a cause.’
Matthew 5:17(v22)“Don’t think that I came to destroy the law or the prophets. I didn’t come to destroy, but to fulfill.
Matthew 8:17(v22)that it might be fulfilled which was spoken through Isaiah the prophet, saying, “He took our infirmities, and bore our diseases.”
Matthew 13:21(v22)yet he has no root in himself, but endures for a while. When oppression or persecution arises because of the word, immediately he stumbles.
Luke 21:22(v22)For these are days of vengeance, that all things which are written may be fulfilled.
Revelation 17:17(v22)For God has put in their hearts to do what he has in mind, to be of one mind, and to give their kingdom to the beast, until the words of…
Acts 13:27-29(v22)For those who dwell in Jerusalem, and their rulers, because they didn’t know him, nor the voices of the prophets which are read every…
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (21 sources)
Historical commentary, presented as a primary source — not an endorsement.
Geneva Bible translators1599 · Public DomainOn v23There is in the Hebrew and Greek text, an…
There is in the Hebrew and Greek text, an article added, to point out the woman, and set her forth plainly: as you would say, that Virgin, or a certain virgin.
Geneva Bible (1599) marginal notes — public domain.
John Trapp1656 · Public DomainOn vv22–2322 Now all this was done, that it might…
22 Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying,
Ver. 22. Now all this was done, that it might be fulfilled] An angel’s testimony is not to be taken, if it be beside or against the written word. I am of them that keep the sayings of this book, saith the angel to the apostle, Rev 22:5; "For ever, O Lord, thy word is settled in heaven," Psa 119:82.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole1685 · Public DomainOn v22By these great acts of Divine Providence, that which…
By these great acts of Divine Providence, that which was spoken and prophesied of by Isaiah, Isa 7:14, speaking by inspiration from God, was fulfilled. Though things are said in the evangelists to be fulfilled when the types have had their accomplishment in the antitype, and when something cometh to pass much like, or bearing some proportion to, something which before happened in the world, (as I shall show hereafter), yet I take the sense of being fulfilled here to be literally fulfilled; believing so much of that prophecy as is here quoted did literally concern Christ, and none but him. But we must take heed of interpreting the particle that as signifying the end of God’s action in this great work of Providence; for the end for which God sent his Son into the world was before expressed, to save his people from their sins, not to fulfil a prophecy.
That here only signifies the consequent of that act of Divine Providence, and the sense is but only this, By all this which was done, was fulfilled that which was spoken of the Lord by the prophet, &c. But the Jews have so much clamouring against the application of that text Isa 7:14 to Christ, and some learned interpreters thinking the fulfilling mentioned to be no more than the fulfilling of a type in the antitype, it will be necessary that we make it appear that it was literally fulfilled. To which I know of but two prejudices:
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1. That it could be no relief to Ahaz, nor to the Jews, against their sense and fear of their present danger, to tell them that Christ should be born of a virgin eight hundred years after.
2. That whereas it is added, Isa 7:16, 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.
Supposing those two kings to be Pekah king of Israel and Rezin king of Syria, who were at that time joined in a siege against Jerusalem, or at least preparing for it, and the child mentioned Isa 7:16 to be the son of a virgin promised Isa 7:14, it could be no relief to Ahaz, nor any great news for the prophet to have told Ahaz, that they should both leave the country before eight hundred years were elapsed. Let us therefore first consider the history to which that prophecy related. Isa 7:1,2 we are told, that in the time of Ahaz, Rezin the king of Syria, and Pekah the son of Remaliah, king of Israel, went up toward Jerusalem to war against it. And it was told the house of David, ( that is, Ahaz), 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. The expedient which Ahaz thought upon in this distress, was to get Tiglathpileser, the king of Assyria, to join with and help him; which he afterward did, hiring him with the silver and gold found in the house of the Lord, and in the treasures of the king’s house, as we find 2Ki 16:7,8. This conjunction with idolaters was what the Lord had forbidden, and had often declared his abhorrence of. To prevent it, he sends his prophet Isaiah to him: Isa 7:3,4, Go forth now to meet Ahaz, thou, and Shear-jashub thy son, at the end of the upper pool in the highway of the fuller’s field; and say unto him, fear not, neither be faint hearted, & c. In short, he assures him in the name of the Lord, that the counsel of these two kings should not stand, nor come to pass, that within threescore and five years Israel should not be a people, &c., Isa 7:7,8. Ahaz knew not how to believe this. Isaiah offereth him from God to ask a sign for the confirmation of his word, either in the depth, or in the height. Ahaz refuseth it under pretence that he would not tempt the Lord, as if it had been a tempting God to have asked a sign at his command. At this the Lord was angry, as appeareth by the prophet’s reply, Isa 7:13; And he said, Hear ye now, O house of David; Is it a small thing for you to weary men, but will you weary my God also? Then he goeth on, Therefore the Lord himself shall give you a sign; Behold, a virgin, & c. There was nothing more ordinary in the prophets than to comfort the people of God amongst the Jews in their distresses with the promise of the Messias; this we find they often did with reference to the captivity of Babylon, and in other causes of distress and trouble. And certainly that is the design of the prophet here, in these words: Behold, a virgin shall conceive, and bear a Son, and shall call his name Emmanuel. Ahaz had refused to believe the promise God gave him, to defeat the counsel of these two kings; he had refused to ask a sign, for the confirmation of God’s word. Well, (saith the prophet), God shall give you that fear him a sign, he shall in his own time send you the Messias, whose name shall be called Emmanuel, and he shall be born of a virgin. Nor yet doth he leave Ahaz and his people comfortless, as to their present distress, for saith he, Isa 7:16, 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 Hebrew is הנער which I think were better translated this child, than the child, for ה seems not to be a relative, (referring to the child, mentioned in Isa 7:14), but a demonstrative, referring to the son of Isaiah, Shearjashub, whom God, Isa 7:3, commanded the prophet, going to meet Ahaz, to carry with him, who probably was a very young child. Saith the prophet: Here is a little child whom God hath commanded me to bring with me; before this child be much older, this land which thou art so much afraid of shall be quitted of both those kings who have now some possession of it; for at this time Rezin had taken Elath, a city of Judah, 2Ki 16:6; and doubtless he and Pekah had taken divers places, for they were come up to Jerusalem itself. And indeed, if this be not the sense, it is very hard to conceive to what purpose God commanded Isaiah to take Shearjashub with him when he went upon this errand. Isa 7:3. So that Isa 7:14 remains as a prophecy respecting the Messiah only, and given not for any relief of unbelieving Ahaz as to his present distress, but for some relief to God’s people among the Jews, with reference to their posterity. This will appear a much more probable sense than theirs, who think that Mahershalalhashbaz is the son mentioned Isa 7:14, whom we read of Isa 8:3, who was born to Isaiah of the prophetess, (who some think was at this time a virgin), and was a type of Christ; for the Scripture doth not tell us whether that prophetess was a virgin or a widow, neither was it any great wonder that a virgin being married should conceive, and bear a son. Nor had this been any relief to Ahaz, as to his present distress, for this virgin (if she were such) was yet to be married, to conceive, and bear a son; so that, according to that notion, we must allow three or four years before Ahaz could have expected relief. This is further advantaged by that passage, Isa 8:18, Behold, I and the children which the Lord hath given me are for signs: not the child, but the children. Shearjashub was for a sign of God’s deliverance of the Jews from those two kings; Mahershalalhashbaz was for a sign of the destruction of the Israelites within five years, and also of Syria, which fell out afterward. Thus Isa 8:14 remains a literal prophecy of Christ. For the Jewish interpretation of it concerning Hezekiah, (born fifteen years after), it is too ridiculous to be mentioned.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt1703 · Public DomainOn v22Of all the prophets of the Old Testament, the…
Of all the prophets of the Old Testament, the Prophet Isaiah has the honor to be the first recited in the New. Here the Evangelist quotes his prophecy of Christ’s incarnation, Behold, a virgin shall be with child.
Learn thence, That the great mystery of our Savior’s wonderful incarnation was, (though darkly) revealed to the Church of God under the Old Testament.
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Observe further, the name given to our Savior under the Old Testament, Emmanual, that is, God with us; God manifest in our flesh, God appearing in nature; God reconciling man to himself.
O happy and blessed union of two natures in one person! Christ is God and man united, that God and man may be reconciled.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill1763 · Public DomainOn vv22–23Now all this was done,.... These are not the…
Now all this was done,.... These are not the words of the Angel, but of the Evangelist; observing that Mary's being with child of the Holy Ghost, and her conception in such an extraordinary manner, whilst a pure virgin, before she and Joseph came together, who though espoused to him, was untouched by him, were all brought about in this way, and with such circumstances,
that it might be fulfilled which was spoken of the Lord by the Prophet; that is, the Prophet Isaiah, and so some copies read. The passage referred to is in Isa 7:14 what is there spoken was by divine inspiration; it was spoken of the Lord by the Prophet; the Spirit of the Lord spake by him. Prophets and holy men formerly, spake as they were moved by the Holy Ghost; so that what they said is to be looked upon as the word of God. Now between the prophecy of Isaiah referred to, and the fact here recorded by the Evangelist, is an entire agreement: the prophecy shows the will, counsel, and determination of God about this matter; the accomplishment of it, the faithfulness and veracity of God in his word; the prediction declares that the thing would be, and the thing itself was done, that what was spoken might be fulfilled; not merely by way of accommodation, or in a typical and mystical, but in a strict, proper and literal sense.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley1765 · Public DomainOn v23They shall call his name Emmanuel -- to be…
They shall call his name Emmanuel -- to be called, only means, according to the Hebrews manner of speaking, that the person spoken of shall really and effectually be what he is called, and actually fulfil that title. Thus, Unto us a child is born - and his name shall be called Wonderful, Counsellor, the Mighty God, the Prince of Peace -- that is, he shall be all these, though not so much nominally, as really, and in effect. And thus was he called Emmanuel; which was no common name of Christ, but points out his nature and office; as he is God incarnate, and dwells by his Spirit in the hearts of his people. It is observable, the words in Isaiah are, Thou (namely, his mother) shalt call; but here, They - that is, all his people, shall call - shall acknowledge him to be Emmanuel, God with us. Which being interpreted -- this is a clear proof that St. Matthew wrote his Gospel in Greek, and not in Hebrew. Isaiah vii, 14.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke1810 · Public DomainOn vv22–23Verse 22. By the prophet] ISAIAH is added here…
Verse 22. By the prophet] ISAIAH is added here by several MSS., versions, and fathers. The prophecy is taken from Isa 7:14.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson1811 · Public DomainOn vv22–23Mat 1:22. Now all this was done that it…
Mat 1:22. Now all this was done that it might be fulfilled — That is, by the doing of all this was fulfilled the following prophecy. For we are not to suppose that the bare accomplishment of an ancient prediction was the end God had in view in sending his Son into the world; which would imply that, if no such prediction had been given, God would not have sent his Son. No: God’s design was the salvation of mankind, and the prophecy was fulfilled, as it were, by the way, without being primarily intended. For the events foretold by the prophets came to pass, not because of the prophecies which predicted them, but the prophecies predicted them because they would come to pass. Thus, in other places, what was merely a consequence of things being done, is represented as the chief end of doing them, as Rom 5:20, The law came in (viz., between Adam and Christ,) that the offence might abound. Certainly God did not give the law with a design to make men’s sins abound; but this was the consequence of its being given. For, like a dam placed in the way of a stream, it made the corruption of mankind rise the higher and spread the wider. To this may be added, however, that he who had foretold these things because he had determined to do them, in due time actually did them, that he might show himself true to his word and promise.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes1834 · Public DomainOn vv22–23Now all this was done - The prophecy here…
Now all this was done - The prophecy here quoted is recorded in Isa 7:14. See the notes at that passage. The prophecy was delivered about 740 years before Christ, in the reign of Ahaz, king of Judah. The land of Judea was threatened with an invasion by the united armies of Syria and Israel, under the command of Rezin and Pekah. Ahaz was alarmed, and seems to have contemplated calling in aid from Assyria to defend him. Isaiah was directed, in his consternation, to go to Ahaz, and tell him to ask a sign from God Isa 7:10-11; that is, to look to God rather than to Assyria for aid. This he refused to do. He had not confidence in God, but feared that the land would be overrun by the armies of Syria Mat 1:12, and relied only on the aid which he hoped to receive from Assyria. Isaiah answered that, in these circumstances, the Lord would himself give a sign, or a pledge, that the land should be delivered. The sign was, that a virgin should have a son, and that before that son would arrive to years of discretion, the land would be forsaken by these hostile kings. The prophecy was therefore designed originally to signify to Ahaz that the land would certainly be delivered from its calamities and dangers, and that the deliverance would not be long delayed. The land of Syria and Israel, united now in confederation, would be deprived of both their kings, and thus the land of Judah would be freed from the threatening danger. This appears to be the literal fulfillment of the passage in Isaiah.
Might be fulfilled - It is more difficult to know in what sense this could be said to be fulfilled in the birth of Christ. To understand this, it may be remarked that the word “fulfilled” is used in the Scriptures and in other writings in many senses, of which the following are some:
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1. When a thing is clearly predicted, and comes to pass, as the destruction of Babylon, foretold in Isa 13:19-22; and of Jerusalem, in Matt. 24.
2. When one thing is typified or shadowed forth by another, and when the event occurs, the type is said to be fulfilled. This was the case in regard to the types and sacrifices in the Old Testament, which were fulfilled by the coming of Christ. See Heb. 9.
3. When prophecies of future events are expressed in language more elevated and full than the particular thing, at first denoted, demands. Or, in other words, when the language, though it may express one event, is also so full and rich as appropriately to express other events in similar circumstances and of similar import, they may be said to be fulfilled. Thus, for example, the last chapters of Isaiah, from Isa. 40 onward, foretell the return of the Jews into Babylon, and every circumstance mentioned occurred in their return. But the language is more expanded and sublime than was necessary to express their return. It will also express appropriately a much more important and magnificent deliverance that of the redeemed under the Messiah; and the return of the people of God to him, and the universal spread of the gospel: and therefore it may be said to be fulfilled in the coming of Jesus and the spread of the gospel. So, if there were any other magnificent and glorious events, still, in similar circumstances, and of like character, it might be said also that these prophecies were fulfilled in all of them. The language is so full and rich, and the promises are so grand, that they may appropriately express all these deliverances. This may be the sense in which the prophecy now under consideration may be said to have been fulfilled.
4. Language is said to be fulfilled when, though it was used to express one event, it may be used also to express another. Thus, a fable may be said to be fulfilled when an event occurs similar to the one concerning which it was first spoken. A parable has its fulfillment in all the cases to which it is applicable; and the same remark applies to a proverb, or to a declaration respecting human nature. The statement that “there is none that doeth good” Psa 14:3 was at first spoken of a particular race of wicked men.” Yet it is applicable to others, and in this sense may be said to have been fulfilled. See Rom 3:10. In this use of the word fulfilled, it means, not that the passage was at first intended to apply to this particular thing, but that the words aptly or appropriately express the thing spoken of, and way be applied to it. We may say the same of this which was said of another thing, and thus the words express both, or are fulfilled. The writers of the New Testament seem occasionally to have used the word in this sense.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary1859 · Public DomainOn vv22–23The Greeks in general, after St. John Chrysostom, look…
The Greeks in general, after St. John Chrysostom, look upon this as a continuation of the angel’s speech to St. Joseph. The other Fathers and commentators think it a reflection of the evangelist.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown1871 · Public DomainOn vv22–23Now all this was done, that it might be…
Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet-- (Isa 7:14).
saying--as follows.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon1874 · Public DomainOn vv22–2322. Now all this was done — All this…
22. Now all this was done — All this includes the whole narrative (from Mat_1:18) of the events of the miraculous birth. That it might be fulfilled — But did the entire train of events take place in order to fulfil that one prophecy? To obviate so absurd a meaning some learned men have shown that the phrase might be translated: All this was done SO THAT it was fulfilled. But the present translation leads to no absurd result. All these things did transpire, in order, among other and more direct purposes, to the fulfilment of that prophecy, inasmuch as the fulfilment of that prophecy was at the same time the accomplishment of the Incarnation of the Redeemer, and the verification of the divine prediction. Nor is there any predestinarian fatalism in all this. God predicts what he foresees that men will freely do; and then men do freely in turn fulfil what God predicts, and so unconsciously act in order to verify God’s veracity. Moreover there is no fatalism in supposing that God has high plans, which he does with infinite wisdom carry out through the free, unnecessitated, unpredestinated, though foreseen wills of men. Such is his inconceivable wisdom, that he can so place free agents in a free system of probation, that whichever way they freely turn they will but further his great generic plans and verify his foreknowledge. So that it may in a right sense be true that all things are done by free agents, in order to so desirable an end as to fulfil the divine foresight.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges1878 · Public DomainOn vv22–2322. was done] Rather, has come to pass. The…
22. was done] Rather, has come to pass. The Evangelist speaks as a contemporary.
that it might be fulfilled] By this formula the Evangelist recognises in the event described a fulfilment of a type or prophecy. It matters little whether we regard “that” (ἵνα) as (1) final, “in order that,” or (2) by a late use consecutive, “so that,” in other words (1) as marking the conscious intention of the prophet or of God speaking through the prophet, or (2) a reflection of the Evangelist viewing the historical fact in connection with the prophecy—and finding in the prophecy an analogy, if not a definite prediction. For in regard to divine action the intention and result are identical, that is, we cannot conceive of any result being unintentional with God.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers1878 · Public DomainOn vv22–23(22) All this was done.—The Evangelist pauses in his…
(22) All this was done.—The Evangelist pauses in his narrative to introduce his own comment. He saw in what he relates that which answered to the apparent meaning of prophetic words. He could not possibly regard the agreement as a chance coincidence; and, as chance was excluded, there was no alternative but purpose. The prophecy and the event entered both of them into a divine plan.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary1880 · Public DomainOn vv22–23Vers. 22, 23. The evidence of prophecy. ("Now all…
Vers. 22, 23. The evidence of prophecy. ("Now all this was done .... God with us.") The Revised Version omits the marks of parenthesis. From a comparison of Mat_26:56, (and perhaps also Mat_21:4) this is not the utterance of the evangelist, but of the previous speaker, yet formulated by the evangelist (cf. Weiss). The thought, that is to say, is still part of the angel"s encouragement to Joseph; the exact mode of expressing the record of that thought is the evangelist"s; so also Tatian"s "Diattess." (or perhaps only Ephraem"s comment upon it; of. Zahn), Quod si dubitas, Isaiam audi.
All this; touto olon (not tauta panta The birth of a Saviour, with the means by which it came about, by a virgin, and "of the Holy Ghost." Was done; is come to pass (Revised Version); i.e. in abiding effect (gegonen). It is considered as having already taken place (cf. "the prophetic perfect" of the Old Testament). That it might be fulfilled. God"s past utterance is looked at as necessitating a present action. Which was spoken of the Lord by the prophet, saying; by the Lord through (Revised Version); i.e. the Lord is the Agent (upo), the prophet the means or instrument (dia). The Lord ; i.e. Jehovah, not "God," because the thought is of covenant promise.
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Scripture fulfilments.
It is plain that the Jews used their Old Testament Scriptures in ways that do not commend themselves to us. To-day rabbis can find references and proofs in passages which, to our more orderly and logical minds, seem to have no bearing on the subject. They have always been readily carried away by similarity in the sound of passages. Strict criticism cannot approve of their quotations or recognize their intelligent connections. We are to remember" that one supreme idea possessed the mind of the Jew. He looked for Messiah; everything was full of Messiah; everything pointed to Messiah. The Jews were ready to find references to Messiah everywhere.
So when they believed Messiah had come, they naturally turned to the old Scripture, and matched the facts of his life with all the Messianic references. We are more critical than they; we have a keener historical sense; and so we have learned to regard the Messianic allusions as secondary references, the prophecies bearing a first relation to the times in which they were uttered. St. Matthew is presenting Jesus as the Messiah promised to the Jews; and he brings into special prominence, through the whole of his narrative, that harmony between the events and the prophecies by which Jesus is marked out as the "Christ." The formula "that it might be fulfilled" is like a refrain repeated in every page of the book. In the two first chapters we find five detached incidents of the childhood of Jesus connected with five prophetic sayings. "This Gospel is the demonstration of the rights of sovereignty of Jesus over Israel as their Messiah." The importance of Scripture fulfilments may be shown by illustrating the two following points.
I AN INDEPENDENT REVELATION IS INCONCEIVABLE. If God is pleased to work by revelations, we may be quite sure that those revelations are related; and we expect them to be given in an ascending scale; the roots of all later revelations are sure to be found in the earlier ones. An independent revelation is at once stamped with suspicion. If its connections cannot be shown, its trustworthiness may be denied. True revelations had been given to the Jews. New revelations must confirm their truth, and be their unfolding. Conceive what would have been said if Jesus had appeared making independent claim as Messiah, heedless of all connection between his revelation and preceding ones. Without hesitation we say that, in such a case, his claim could not have been justified. "The Scripture must be fulfilled.
II AN ANTAGONISTIC REVELATION MUST BE REJECTED. It would have been the all-sufficing answer for the Pharisees, if only they could have given it Scripture is opposed to the claims of this Jesus of Nazareth. But they never dared attempt to prove antagonism between his revelation and the previous one. Disciples and apostles, and even our Lord himself in his teachings, fully combat the idea of antagonism. He came "not to destroy the Law and the prophets, but to fulfil." He was able, "beginning at Moses and all the prophets," to expound "in all the Scripture the things concerning himself." "To him give all the prophets witness. R.T.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator1887 · Public DomainOn v23I. We remember that God came to us in…
Mat_1:23-25
Child.
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I. We remember that God came to us in that child. God with us. This should remove all dread of God.
II. That God can come to us in -the smallest things.
III. That the whole of life is sacred, and should be consecrated to God.
IV. That great endings have little beginnings. (B. Preece.)
Emmanuel.
Emmanuel
I. Christ came as god with man.
1. To live with man.
2. With man, to die for him.
3. With man, to rise from the dead for him.
4. With man, to ascend and intercede for him.
II. God is with his people.
1. He is with them in their lives.
2. In their labours.
3. In their trials and afflictions.
4. In their worship. In death and in glory. (C. H. Wetherbe.)
The birth of Christ
1. The importance of the event to which Isaiah looks forward, and which the evangelist describes as fulfilled.
1. The occurrence was of a preternatural character. To raise us from degradation Christ Himself must be sinless. Evil had descended. How was this fatal entail to be cut off? The virgin birth was the answer.
2. Christs birth marked the entrance into the sphere of sense and time of One who had existed from eternity.
3. No other birth has ever involved such important consequences to the human race.
II. The contrast between the real and the apparent importance of Christs birth. The kingdom of God had entered into history without observation. Caesars palace seemed to be more important to the world than the manger. The apparent is not always the real.
III. What is the practical meaning of this birth to us, and what relation have we to Him who, for the love of us, was born of the virgin? (Canon Liddon.)
Jesus Christ the centre of history
I. The world expected an Emmanuel.
II. God was preparing the world for the coming of Emmanuel.
III. The world could not produce the Emmanuel.
IV. As the Emmanuel was the goal of ancient, so He is the starting-point of modern history. (J. C. Jones)
At an earlier age the Incarnation would have been meaningless
The mariners compass has been known in China for thousands of years; nevertheless, for the most part of that time it was but little better than a toy-the Chinese mind was not educated enough to estimate its value. Only a few centuries ago the compass became a blessing to mankind, because only a few centuries ago we attained the intellectual state requisite to apprehend its usefulness. And did the Incarnation take place in the days of Abraham, or of Moses, or of David, it would have been an idle, purposeless miracle, so far as its human aspect is concerned, and Christ would have died in vain. (J. C. Jones.)
The Man Christ Jesus
1. Humanity needed a Saviour.
2. The Mediator was to come in the purity and the power of sinless human character.
3. We, as a part of the human world, must join in this longing of human hearts for a Christ.
4. When this yearning of mankind was taken up into the guidance and inspiration of God it became prophecy.
5. These things are a declaration of the one fact which lies, central and life-giving, at the heart of all our Christian thoughts and hopes.
6. We come short of the full grandeur of the gospel when we take the clause, God with us, as signifying only one among us-a Deity moving among individuals, outside of them all, and, however friendly and gracious, still an external Person, saving them only by a work wrought all above them.
7. Then, too, it will begin to appear what Christs own people may be, acknowledging their membership, confirmed and alive in His body. (Bishop Huntingdon,.)
Let Him be one of us, that we may be one in Him. (J. C. Jones.)
Emmanuel, God with us
I. We know, in consequence of the revelations made by Christ, that God is so with us, so near to us, that our very existence is every moment upheld by him. We exist not by chance, etc.; but whatever subordinate causes may be employed, they all derive their efficacy from Him.
II. We know, too, from the incarnation and doctrine of Christ, that God is with us, not as individuals merely, but with our world, and that also in the way of special grace. He is in the world, not to exhibit His power merely, but that the world of men may be redeemed, etc.
III. In Christ we see that God was with us, in our very nature, to accomplish our redemption.
IV. Though ascended into heaven, he is still god with us, by the invisible but mighty influence which He exerts.
V. God is with us, in condescension and special grace, during the whole course of discipline to which He subjects us. Is Christ our Emmanuel? (R. Watson.)
Influence gained by oneness of condition
A Moravian missionary once went to the West Indies, to preach to the slaves. He found it impossible for him to carry out his design so long as he bore to them the relation of a mere missionary. They were driven into the field very early in the morning, and returned late at night with scarcely strength to roll themselves into their cabins, and in no condition to be profited by instruction. They were savage toward all of the race and rank of their masters. He determined to reach the slaves by becoming himself a slave. He was sold, that he might have the privilege of working by their side, and preaching to them as he worked with them. Do you suppose the master or the pastor could have touched the hearts of those miserable slaves as did that man who placed himself in their condition, and went among them, and lived as they lived, suffered as they suffered, toiled as they toiled, that he might carry the gospel to them? This missionary was but following the example of the Lord Jesus Christ, who took on Him the nature of men, came among them, and lived as they lived, that He might save them from their sins. (Beecher.)
In what sense is Christ God with us? In His incarnation united to our nature-God with man-God in man. He is God with us to comfort, enlighten, protect, and defend us in time of temptation and trial, and in the hour of death, and God with us, and in us, and we with and in Him to all eternity. (A. Clarke. LL. D.)
Behold at once the deepest mystery and the richest mercy. By the light of nature we see the eternal as a God above us: by the light of the law we see Him as a God against us; but, by the light of the gospel, we see Him as a God with us, reconciled to us, at peace with us, interested for us, interceding in our behalf. Thanks be to God for His unspeakable gift! (Dr. Hughes.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
B. W. Johnson1891 · Public DomainOn vv22–2322. That it might be fulfilled. Matthew neglects no…
22. That it might be fulfilled. Matthew neglects no opportunity to show the Jews that their prophets described Christ. The prophecy will be found in Isaiah 7:14.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
C. I. Scofield1917 · Public DomainOn v22of the Lord
of the Lord
See Isa 7:14 Lit. by the Lord through the prophet.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann1924 · Public DomainOn v22Matthew now adds an explanatory note to show the…
Matthew now adds an explanatory note to show the fulfillment of the Old Testament types and prophecies in the person and work of Christ:
v. 22. Now all this was done that it might be fulfilled which was spoken of the Lord by the prophet, saying,
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v. 23. 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.
It was not an incident that just happened that way which the evangelist records, but an occurrence definitely decided upon and fully planned by the Lord centuries before. For it was He that spoke the prophecy through Isaiah, chapter 7:14. The words as written by the prophet referred to a sign or miracle which the Lord promised King Ahaz in order to assure him that the counsels of the enemies of Israel should not stand, but that the latter should finally be utterly discomfited. In giving this sign, the Lord had in mind the spiritual Israel and its enemies, the deliverance being the redemption wrought by the Messiah. Before the eternal God, the space of seven hundred years is as a watch in the night. This sign was now to be given and the prophecy fulfilled. The virgin, not any virgin, but the one designated and chosen by God, being with child, was now about to bear a son. And they, not only His parents, but men and people that would know Him, especially those that would accept His salvation, would call His name Emmanuel: God with us. In the son of Mary these words were fulfilled, her son is God Himself; in His person the strong God, the almighty Lord, is with us, not according to His condemning justice, but according to His loving-kindness and tender mercies, Isa 9:6; Joh 1:1-14; 1Ti 3:16.
The Virgin Birth
For about eighteen centuries after the ascension of Christ and the founding of the Christian Church the fact of the virgin birth was not called into question and the comforting doctrines drawn there from were universally accepted. Throughout the Christian Church the words of the Apostolic Creed: "Who was conceived by the Holy Ghost, born of the Virgin Mary," were confessed and believed. But the era of rationalism, of believing only what reason admitted to be true, ushered in a new conception of Bible criticism, and this played havoc with our doctrine. One critic attacked the idea of a supernatural origin of Jesus and tried to find a natural explanation of the event. Another declared that Joseph was the father of Jesus. A third calmly treated the stories of Christ’s nativity as myths. In this manner, the entire Bible account was soon discredited, both the fact of the virgin birth and the doctrine of the necessity of the sinless birth of the Savior being denied. It is stated that the modern world cannot believe in, and therefore has no place for, miracles. This standpoint evidently overthrows the entire Bible and the history of the Church, both of which are replete with miracles. Some have maintained that the virgin birth has no doctrinal significance anyway, not the physical basis of Christ’s existence, but the moral and spiritual character of His personality being involved in redemption. But such statements reveal the fact that they are very well aware of the vital connection between the doctrine of the virgin birth and faith in the divinity of Christ. A third class of critics favors the mythological explanation, declaring that legends and myths have ever sprung up in connection with the development of all religions. Unfortunately the critics themselves disagree, some of them assuming a Hebrew, others a Greek, others an Indian origin of the story. Besides, their examples are poorly chosen, a divine paternity by carnal intercourse being assumed in the majority of cases. And a recent writer has shown all these theories to be untenable and not analogous, besides referring to the fact that the heathen myths in connection with such stories are of an incredibly vile and immoral character, while nothing can equal the simple, chaste, convincing language of the Bible narrative. The final argument of the critics that historical and textual criticism has proved consecutive editing of New Testament stories and the presence of material foreign to essential Gospel sources, revivals the intention they are anxious to put into execution, namely, to destroy the faith of Christians in the truthfulness of the Bible story.
Let us, in combating these attacks, rely upon the weapon which Christ Himself indicated to us, namely: "It is written. " It is plainly written, Isa 7:14, that the Messiah should be born of a virgin, for the Hebrew word there used, both according to its etymology and according to usage, designates not merely a "woman of marriageable age," but a virgin, a maiden that has not known man. Dr. Stoeckhardt has proved this meaning even in the passage Pro 30:18 The virgin birth is most decidedly taught in the passage above, Mat 1:20-25, as well as in Luk 1:34-35. It agrees, moreover, with the prophecy, Gen 3:15, where the Seed of the Woman alone is named as the crusher of the Serpent’s head. It finds its final confirmation in the fact that St. Paul refers to it in the most self-evident way, when he speaks of the Son of God as having been made of a woman, Gal 4:4.
In the light of these plain passages we have every reason to say: "Therefore these learned men and critics are the falsifiers, visionaries, and writers of legends, not the apostles and evangelists. Their historic-critical research is plain fraud. From the view-point of their unbelief, indeed, they cannot do otherwise. Theirs is the experience of the Jews: With seeing eyes they see nothing, and with hearing ears they hear nothing, and they have their reward. The devil thanks them for it."
We shall retain the doctrine of the virgin birth as a necessary part of our faith. We believe that it is essential for a full appreciation of the supernatural, the divine character of the Savior. "In order to constitute a divine-human personality, the divine Being had to enter into the procreative depths of humanity and select and assume a human nature of His formation and purifying, and unite Himself personally with it. It must be bone of our bone, flesh of our flesh, soul of our soul, in order to be organically connected with the human race; but it must be our nature lifted out of itself, separated, purified, transmuted—a human nature that, strangely and mysteriously enough, could be ’tempted in all points like as we are, yet without sin. ’" Christ "indeed is become a real, true, natural man, but not conceived and born in sins, as other children of Adam. For that reason His mother had to be a virgin whom no man had touched, in order that He might not he conceived and born under the curse, but without sin, and the devil might have no right or power over Him. Such mercy we celebrate today in order to thank God that He purified our unclean, unholy conception and birth through His holy conception and birth, took the curse from us, and brought the blessing upon us. We by nature have a filthy, sinful conception and birth, but Christ has a pure, holy conception and birth, and through His holy conception and birth our unclean nature, flesh, and blood are blessed and sanctified. " The fact of the sinless humanity of Christ, guaranteed to us by the virgin birth, made His being placed under the Law, His perfect fulfillment of the Law, and thus His entire work of redemption possible.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes2017 · CC BY-SA 4.0On v22General Information:
General Information:
The author quotes the prophet Isaiah to show that Jesus' birth was according to scripture. (See: Background Information)
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All this happened
The angel is no longer speaking. Matthew is now explaining the importance of what the angel said.
what was spoken by the Lord through the prophet
This can be stated in active form. AT: "what the Lord told the prophet to write long ago" (See: Active or Passive)
the prophet
There were many prophets. Matthew was speaking of Isaiah. AT: "the prophet Isaiah" (See: Assumed Knowledge and Implicit Information)
Behold ... Immanuel
Here Matthew quotes the prophet Isaiah.
Behold, the virgin
"Pay attention, because what I am about to say is both true and important: the virgin"
Immanuel
This is a male name. (See: How to Translate Names)
which means, "God with us."
This is not in the book of Isaiah. Matthew is explaining the meaning of the name "Immanuel." You could translate it as a separate sentence. AT: "This name means 'God with us.'"
Tyndale Open Study Notes2022 · CC BY-SA 4.0On v221:22-23 Jesus’ birth from a virgin fulfills Isa 7:14.…
1:22-23 Jesus’ birth from a virgin fulfills Isa 7:14. The Hebrew term ‘almah (virgin or young maiden) was translated parthenos (“virgin”) in the Greek Old Testament that Matthew quotes. Matthew understands the ‘almah of Isaiah as foreshadowing the Virgin Mary.
GEBible — Godless Engineer's Bible App
Geneva Bible translators 1599 · Public Domain On v23 There is in the Hebrew and Greek text, an…
There is in the Hebrew and Greek text, an article added, to point out the woman, and set her forth plainly: as you would say, that Virgin, or a certain virgin.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv22–23 22 Now all this was done, that it might…
22 Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying,
Ver. 22. Now all this was done, that it might be fulfilled] An angel’s testimony is not to be taken, if it be beside or against the written word. I am of them that keep the sayings of this book, saith the angel to the apostle, Rev 22:5; "For ever, O Lord, thy word is settled in heaven," Psa 119:82.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On v22 By these great acts of Divine Providence, that which…
By these great acts of Divine Providence, that which was spoken and prophesied of by Isaiah, Isa 7:14, speaking by inspiration from God, was fulfilled. Though things are said in the evangelists to be fulfilled when the types have had their accomplishment in the antitype, and when something cometh to pass much like, or bearing some proportion to, something which before happened in the world, (as I shall show hereafter), yet I take the sense of being fulfilled here to be literally fulfilled; believing so much of that prophecy as is here quoted did literally concern Christ, and none but him. But we must take heed of interpreting the particle that as signifying the end of God’s action in this great work of Providence; for the end for which God sent his Son into the world was before expressed, to save his people from their sins, not to fulfil a prophecy.
That here only signifies the consequent of that act of Divine Providence, and the sense is but only this, By all this which was done, was fulfilled that which was spoken of the Lord by the prophet, &c. But the Jews have so much clamouring against the application of that text Isa 7:14 to Christ, and some learned interpreters thinking the fulfilling mentioned to be no more than the fulfilling of a type in the antitype, it will be necessary that we make it appear that it was literally fulfilled. To which I know of but two prejudices:
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1. That it could be no relief to Ahaz, nor to the Jews, against their sense and fear of their present danger, to tell them that Christ should be born of a virgin eight hundred years after.
2. That whereas it is added, Isa 7:16, 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.
Supposing those two kings to be Pekah king of Israel and Rezin king of Syria, who were at that time joined in a siege against Jerusalem, or at least preparing for it, and the child mentioned Isa 7:16 to be the son of a virgin promised Isa 7:14, it could be no relief to Ahaz, nor any great news for the prophet to have told Ahaz, that they should both leave the country before eight hundred years were elapsed. Let us therefore first consider the history to which that prophecy related. Isa 7:1,2 we are told, that in the time of Ahaz, Rezin the king of Syria, and Pekah the son of Remaliah, king of Israel, went up toward Jerusalem to war against it. And it was told the house of David, ( that is, Ahaz), 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. The expedient which Ahaz thought upon in this distress, was to get Tiglathpileser, the king of Assyria, to join with and help him; which he afterward did, hiring him with the silver and gold found in the house of the Lord, and in the treasures of the king’s house, as we find 2Ki 16:7,8. This conjunction with idolaters was what the Lord had forbidden, and had often declared his abhorrence of. To prevent it, he sends his prophet Isaiah to him: Isa 7:3,4, Go forth now to meet Ahaz, thou, and Shear-jashub thy son, at the end of the upper pool in the highway of the fuller’s field; and say unto him, fear not, neither be faint hearted, & c. In short, he assures him in the name of the Lord, that the counsel of these two kings should not stand, nor come to pass, that within threescore and five years Israel should not be a people, &c., Isa 7:7,8. Ahaz knew not how to believe this. Isaiah offereth him from God to ask a sign for the confirmation of his word, either in the depth, or in the height. Ahaz refuseth it under pretence that he would not tempt the Lord, as if it had been a tempting God to have asked a sign at his command. At this the Lord was angry, as appeareth by the prophet’s reply, Isa 7:13; And he said, Hear ye now, O house of David; Is it a small thing for you to weary men, but will you weary my God also? Then he goeth on, Therefore the Lord himself shall give you a sign; Behold, a virgin, & c. There was nothing more ordinary in the prophets than to comfort the people of God amongst the Jews in their distresses with the promise of the Messias; this we find they often did with reference to the captivity of Babylon, and in other causes of distress and trouble. And certainly that is the design of the prophet here, in these words: Behold, a virgin shall conceive, and bear a Son, and shall call his name Emmanuel. Ahaz had refused to believe the promise God gave him, to defeat the counsel of these two kings; he had refused to ask a sign, for the confirmation of God’s word. Well, (saith the prophet), God shall give you that fear him a sign, he shall in his own time send you the Messias, whose name shall be called Emmanuel, and he shall be born of a virgin. Nor yet doth he leave Ahaz and his people comfortless, as to their present distress, for saith he, Isa 7:16, 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 Hebrew is הנער which I think were better translated this child, than the child, for ה seems not to be a relative, (referring to the child, mentioned in Isa 7:14), but a demonstrative, referring to the son of Isaiah, Shearjashub, whom God, Isa 7:3, commanded the prophet, going to meet Ahaz, to carry with him, who probably was a very young child. Saith the prophet: Here is a little child whom God hath commanded me to bring with me; before this child be much older, this land which thou art so much afraid of shall be quitted of both those kings who have now some possession of it; for at this time Rezin had taken Elath, a city of Judah, 2Ki 16:6; and doubtless he and Pekah had taken divers places, for they were come up to Jerusalem itself. And indeed, if this be not the sense, it is very hard to conceive to what purpose God commanded Isaiah to take Shearjashub with him when he went upon this errand. Isa 7:3. So that Isa 7:14 remains as a prophecy respecting the Messiah only, and given not for any relief of unbelieving Ahaz as to his present distress, but for some relief to God’s people among the Jews, with reference to their posterity. This will appear a much more probable sense than theirs, who think that Mahershalalhashbaz is the son mentioned Isa 7:14, whom we read of Isa 8:3, who was born to Isaiah of the prophetess, (who some think was at this time a virgin), and was a type of Christ; for the Scripture doth not tell us whether that prophetess was a virgin or a widow, neither was it any great wonder that a virgin being married should conceive, and bear a son. Nor had this been any relief to Ahaz, as to his present distress, for this virgin (if she were such) was yet to be married, to conceive, and bear a son; so that, according to that notion, we must allow three or four years before Ahaz could have expected relief. This is further advantaged by that passage, Isa 8:18, Behold, I and the children which the Lord hath given me are for signs: not the child, but the children. Shearjashub was for a sign of God’s deliverance of the Jews from those two kings; Mahershalalhashbaz was for a sign of the destruction of the Israelites within five years, and also of Syria, which fell out afterward. Thus Isa 8:14 remains a literal prophecy of Christ. For the Jewish interpretation of it concerning Hezekiah, (born fifteen years after), it is too ridiculous to be mentioned.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain On v22 Of all the prophets of the Old Testament, the…
Of all the prophets of the Old Testament, the Prophet Isaiah has the honor to be the first recited in the New. Here the Evangelist quotes his prophecy of Christ’s incarnation, Behold, a virgin shall be with child.
Learn thence, That the great mystery of our Savior’s wonderful incarnation was, (though darkly) revealed to the Church of God under the Old Testament.
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Observe further, the name given to our Savior under the Old Testament, Emmanual, that is, God with us; God manifest in our flesh, God appearing in nature; God reconciling man to himself.
O happy and blessed union of two natures in one person! Christ is God and man united, that God and man may be reconciled.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain On vv22–23 Now all this was done,.... These are not the…
Now all this was done,.... These are not the words of the Angel, but of the Evangelist; observing that Mary's being with child of the Holy Ghost, and her conception in such an extraordinary manner, whilst a pure virgin, before she and Joseph came together, who though espoused to him, was untouched by him, were all brought about in this way, and with such circumstances,
that it might be fulfilled which was spoken of the Lord by the Prophet; that is, the Prophet Isaiah, and so some copies read. The passage referred to is in Isa 7:14 what is there spoken was by divine inspiration; it was spoken of the Lord by the Prophet; the Spirit of the Lord spake by him. Prophets and holy men formerly, spake as they were moved by the Holy Ghost; so that what they said is to be looked upon as the word of God. Now between the prophecy of Isaiah referred to, and the fact here recorded by the Evangelist, is an entire agreement: the prophecy shows the will, counsel, and determination of God about this matter; the accomplishment of it, the faithfulness and veracity of God in his word; the prediction declares that the thing would be, and the thing itself was done, that what was spoken might be fulfilled; not merely by way of accommodation, or in a typical and mystical, but in a strict, proper and literal sense.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On v23 They shall call his name Emmanuel -- to be…
They shall call his name Emmanuel -- to be called, only means, according to the Hebrews manner of speaking, that the person spoken of shall really and effectually be what he is called, and actually fulfil that title. Thus, Unto us a child is born - and his name shall be called Wonderful, Counsellor, the Mighty God, the Prince of Peace -- that is, he shall be all these, though not so much nominally, as really, and in effect. And thus was he called Emmanuel; which was no common name of Christ, but points out his nature and office; as he is God incarnate, and dwells by his Spirit in the hearts of his people. It is observable, the words in Isaiah are, Thou (namely, his mother) shalt call; but here, They - that is, all his people, shall call - shall acknowledge him to be Emmanuel, God with us. Which being interpreted -- this is a clear proof that St. Matthew wrote his Gospel in Greek, and not in Hebrew. Isaiah vii, 14.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv22–23 Verse 22. By the prophet] ISAIAH is added here…
Verse 22. By the prophet] ISAIAH is added here by several MSS., versions, and fathers. The prophecy is taken from Isa 7:14.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv22–23 Mat 1:22. Now all this was done that it…
Mat 1:22. Now all this was done that it might be fulfilled — That is, by the doing of all this was fulfilled the following prophecy. For we are not to suppose that the bare accomplishment of an ancient prediction was the end God had in view in sending his Son into the world; which would imply that, if no such prediction had been given, God would not have sent his Son. No: God’s design was the salvation of mankind, and the prophecy was fulfilled, as it were, by the way, without being primarily intended. For the events foretold by the prophets came to pass, not because of the prophecies which predicted them, but the prophecies predicted them because they would come to pass. Thus, in other places, what was merely a consequence of things being done, is represented as the chief end of doing them, as Rom 5:20, The law came in (viz., between Adam and Christ,) that the offence might abound. Certainly God did not give the law with a design to make men’s sins abound; but this was the consequence of its being given. For, like a dam placed in the way of a stream, it made the corruption of mankind rise the higher and spread the wider. To this may be added, however, that he who had foretold these things because he had determined to do them, in due time actually did them, that he might show himself true to his word and promise.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv22–23 Now all this was done - The prophecy here…
Now all this was done - The prophecy here quoted is recorded in Isa 7:14. See the notes at that passage. The prophecy was delivered about 740 years before Christ, in the reign of Ahaz, king of Judah. The land of Judea was threatened with an invasion by the united armies of Syria and Israel, under the command of Rezin and Pekah. Ahaz was alarmed, and seems to have contemplated calling in aid from Assyria to defend him. Isaiah was directed, in his consternation, to go to Ahaz, and tell him to ask a sign from God Isa 7:10-11; that is, to look to God rather than to Assyria for aid. This he refused to do. He had not confidence in God, but feared that the land would be overrun by the armies of Syria Mat 1:12, and relied only on the aid which he hoped to receive from Assyria. Isaiah answered that, in these circumstances, the Lord would himself give a sign, or a pledge, that the land should be delivered. The sign was, that a virgin should have a son, and that before that son would arrive to years of discretion, the land would be forsaken by these hostile kings. The prophecy was therefore designed originally to signify to Ahaz that the land would certainly be delivered from its calamities and dangers, and that the deliverance would not be long delayed. The land of Syria and Israel, united now in confederation, would be deprived of both their kings, and thus the land of Judah would be freed from the threatening danger. This appears to be the literal fulfillment of the passage in Isaiah.
Might be fulfilled - It is more difficult to know in what sense this could be said to be fulfilled in the birth of Christ. To understand this, it may be remarked that the word “fulfilled” is used in the Scriptures and in other writings in many senses, of which the following are some:
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1. When a thing is clearly predicted, and comes to pass, as the destruction of Babylon, foretold in Isa 13:19-22; and of Jerusalem, in Matt. 24.
2. When one thing is typified or shadowed forth by another, and when the event occurs, the type is said to be fulfilled. This was the case in regard to the types and sacrifices in the Old Testament, which were fulfilled by the coming of Christ. See Heb. 9.
3. When prophecies of future events are expressed in language more elevated and full than the particular thing, at first denoted, demands. Or, in other words, when the language, though it may express one event, is also so full and rich as appropriately to express other events in similar circumstances and of similar import, they may be said to be fulfilled. Thus, for example, the last chapters of Isaiah, from Isa. 40 onward, foretell the return of the Jews into Babylon, and every circumstance mentioned occurred in their return. But the language is more expanded and sublime than was necessary to express their return. It will also express appropriately a much more important and magnificent deliverance that of the redeemed under the Messiah; and the return of the people of God to him, and the universal spread of the gospel: and therefore it may be said to be fulfilled in the coming of Jesus and the spread of the gospel. So, if there were any other magnificent and glorious events, still, in similar circumstances, and of like character, it might be said also that these prophecies were fulfilled in all of them. The language is so full and rich, and the promises are so grand, that they may appropriately express all these deliverances. This may be the sense in which the prophecy now under consideration may be said to have been fulfilled.
4. Language is said to be fulfilled when, though it was used to express one event, it may be used also to express another. Thus, a fable may be said to be fulfilled when an event occurs similar to the one concerning which it was first spoken. A parable has its fulfillment in all the cases to which it is applicable; and the same remark applies to a proverb, or to a declaration respecting human nature. The statement that “there is none that doeth good” Psa 14:3 was at first spoken of a particular race of wicked men.” Yet it is applicable to others, and in this sense may be said to have been fulfilled. See Rom 3:10. In this use of the word fulfilled, it means, not that the passage was at first intended to apply to this particular thing, but that the words aptly or appropriately express the thing spoken of, and way be applied to it. We may say the same of this which was said of another thing, and thus the words express both, or are fulfilled. The writers of the New Testament seem occasionally to have used the word in this sense.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv22–23 The Greeks in general, after St. John Chrysostom, look…
The Greeks in general, after St. John Chrysostom, look upon this as a continuation of the angel’s speech to St. Joseph. The other Fathers and commentators think it a reflection of the evangelist.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv22–23 Now all this was done, that it might be…
Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet-- (Isa 7:14).
saying--as follows.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv22–23 22. Now all this was done — All this…
22. Now all this was done — All this includes the whole narrative (from Mat_1:18) of the events of the miraculous birth. That it might be fulfilled — But did the entire train of events take place in order to fulfil that one prophecy? To obviate so absurd a meaning some learned men have shown that the phrase might be translated: All this was done SO THAT it was fulfilled. But the present translation leads to no absurd result. All these things did transpire, in order, among other and more direct purposes, to the fulfilment of that prophecy, inasmuch as the fulfilment of that prophecy was at the same time the accomplishment of the Incarnation of the Redeemer, and the verification of the divine prediction. Nor is there any predestinarian fatalism in all this. God predicts what he foresees that men will freely do; and then men do freely in turn fulfil what God predicts, and so unconsciously act in order to verify God’s veracity. Moreover there is no fatalism in supposing that God has high plans, which he does with infinite wisdom carry out through the free, unnecessitated, unpredestinated, though foreseen wills of men. Such is his inconceivable wisdom, that he can so place free agents in a free system of probation, that whichever way they freely turn they will but further his great generic plans and verify his foreknowledge. So that it may in a right sense be true that all things are done by free agents, in order to so desirable an end as to fulfil the divine foresight.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv22–23 22. was done] Rather, has come to pass. The…
22. was done] Rather, has come to pass. The Evangelist speaks as a contemporary.
that it might be fulfilled] By this formula the Evangelist recognises in the event described a fulfilment of a type or prophecy. It matters little whether we regard “that” (ἵνα) as (1) final, “in order that,” or (2) by a late use consecutive, “so that,” in other words (1) as marking the conscious intention of the prophet or of God speaking through the prophet, or (2) a reflection of the Evangelist viewing the historical fact in connection with the prophecy—and finding in the prophecy an analogy, if not a definite prediction. For in regard to divine action the intention and result are identical, that is, we cannot conceive of any result being unintentional with God.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv22–23 (22) All this was done.—The Evangelist pauses in his…
(22) All this was done.—The Evangelist pauses in his narrative to introduce his own comment. He saw in what he relates that which answered to the apparent meaning of prophetic words. He could not possibly regard the agreement as a chance coincidence; and, as chance was excluded, there was no alternative but purpose. The prophecy and the event entered both of them into a divine plan.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv22–23 Vers. 22, 23. The evidence of prophecy. ("Now all…
Vers. 22, 23. The evidence of prophecy. ("Now all this was done .... God with us.") The Revised Version omits the marks of parenthesis. From a comparison of Mat_26:56, (and perhaps also Mat_21:4) this is not the utterance of the evangelist, but of the previous speaker, yet formulated by the evangelist (cf. Weiss). The thought, that is to say, is still part of the angel"s encouragement to Joseph; the exact mode of expressing the record of that thought is the evangelist"s; so also Tatian"s "Diattess." (or perhaps only Ephraem"s comment upon it; of. Zahn), Quod si dubitas, Isaiam audi.
All this; touto olon (not tauta panta The birth of a Saviour, with the means by which it came about, by a virgin, and "of the Holy Ghost." Was done; is come to pass (Revised Version); i.e. in abiding effect (gegonen). It is considered as having already taken place (cf. "the prophetic perfect" of the Old Testament). That it might be fulfilled. God"s past utterance is looked at as necessitating a present action. Which was spoken of the Lord by the prophet, saying; by the Lord through (Revised Version); i.e. the Lord is the Agent (upo), the prophet the means or instrument (dia). The Lord ; i.e. Jehovah, not "God," because the thought is of covenant promise.
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Scripture fulfilments.
It is plain that the Jews used their Old Testament Scriptures in ways that do not commend themselves to us. To-day rabbis can find references and proofs in passages which, to our more orderly and logical minds, seem to have no bearing on the subject. They have always been readily carried away by similarity in the sound of passages. Strict criticism cannot approve of their quotations or recognize their intelligent connections. We are to remember" that one supreme idea possessed the mind of the Jew. He looked for Messiah; everything was full of Messiah; everything pointed to Messiah. The Jews were ready to find references to Messiah everywhere.
So when they believed Messiah had come, they naturally turned to the old Scripture, and matched the facts of his life with all the Messianic references. We are more critical than they; we have a keener historical sense; and so we have learned to regard the Messianic allusions as secondary references, the prophecies bearing a first relation to the times in which they were uttered. St. Matthew is presenting Jesus as the Messiah promised to the Jews; and he brings into special prominence, through the whole of his narrative, that harmony between the events and the prophecies by which Jesus is marked out as the "Christ." The formula "that it might be fulfilled" is like a refrain repeated in every page of the book. In the two first chapters we find five detached incidents of the childhood of Jesus connected with five prophetic sayings. "This Gospel is the demonstration of the rights of sovereignty of Jesus over Israel as their Messiah." The importance of Scripture fulfilments may be shown by illustrating the two following points.
I AN INDEPENDENT REVELATION IS INCONCEIVABLE. If God is pleased to work by revelations, we may be quite sure that those revelations are related; and we expect them to be given in an ascending scale; the roots of all later revelations are sure to be found in the earlier ones. An independent revelation is at once stamped with suspicion. If its connections cannot be shown, its trustworthiness may be denied. True revelations had been given to the Jews. New revelations must confirm their truth, and be their unfolding. Conceive what would have been said if Jesus had appeared making independent claim as Messiah, heedless of all connection between his revelation and preceding ones. Without hesitation we say that, in such a case, his claim could not have been justified. "The Scripture must be fulfilled.
II AN ANTAGONISTIC REVELATION MUST BE REJECTED. It would have been the all-sufficing answer for the Pharisees, if only they could have given it Scripture is opposed to the claims of this Jesus of Nazareth. But they never dared attempt to prove antagonism between his revelation and the previous one. Disciples and apostles, and even our Lord himself in his teachings, fully combat the idea of antagonism. He came "not to destroy the Law and the prophets, but to fulfil." He was able, "beginning at Moses and all the prophets," to expound "in all the Scripture the things concerning himself." "To him give all the prophets witness. R.T.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On v23 I. We remember that God came to us in…
Mat_1:23-25
Child.
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I. We remember that God came to us in that child. God with us. This should remove all dread of God.
II. That God can come to us in -the smallest things.
III. That the whole of life is sacred, and should be consecrated to God.
IV. That great endings have little beginnings. (B. Preece.)
Emmanuel.
Emmanuel
I. Christ came as god with man.
1. To live with man.
2. With man, to die for him.
3. With man, to rise from the dead for him.
4. With man, to ascend and intercede for him.
II. God is with his people.
1. He is with them in their lives.
2. In their labours.
3. In their trials and afflictions.
4. In their worship. In death and in glory. (C. H. Wetherbe.)
The birth of Christ
1. The importance of the event to which Isaiah looks forward, and which the evangelist describes as fulfilled.
1. The occurrence was of a preternatural character. To raise us from degradation Christ Himself must be sinless. Evil had descended. How was this fatal entail to be cut off? The virgin birth was the answer.
2. Christs birth marked the entrance into the sphere of sense and time of One who had existed from eternity.
3. No other birth has ever involved such important consequences to the human race.
II. The contrast between the real and the apparent importance of Christs birth. The kingdom of God had entered into history without observation. Caesars palace seemed to be more important to the world than the manger. The apparent is not always the real.
III. What is the practical meaning of this birth to us, and what relation have we to Him who, for the love of us, was born of the virgin? (Canon Liddon.)
Jesus Christ the centre of history
I. The world expected an Emmanuel.
II. God was preparing the world for the coming of Emmanuel.
III. The world could not produce the Emmanuel.
IV. As the Emmanuel was the goal of ancient, so He is the starting-point of modern history. (J. C. Jones)
At an earlier age the Incarnation would have been meaningless
The mariners compass has been known in China for thousands of years; nevertheless, for the most part of that time it was but little better than a toy-the Chinese mind was not educated enough to estimate its value. Only a few centuries ago the compass became a blessing to mankind, because only a few centuries ago we attained the intellectual state requisite to apprehend its usefulness. And did the Incarnation take place in the days of Abraham, or of Moses, or of David, it would have been an idle, purposeless miracle, so far as its human aspect is concerned, and Christ would have died in vain. (J. C. Jones.)
The Man Christ Jesus
1. Humanity needed a Saviour.
2. The Mediator was to come in the purity and the power of sinless human character.
3. We, as a part of the human world, must join in this longing of human hearts for a Christ.
4. When this yearning of mankind was taken up into the guidance and inspiration of God it became prophecy.
5. These things are a declaration of the one fact which lies, central and life-giving, at the heart of all our Christian thoughts and hopes.
6. We come short of the full grandeur of the gospel when we take the clause, God with us, as signifying only one among us-a Deity moving among individuals, outside of them all, and, however friendly and gracious, still an external Person, saving them only by a work wrought all above them.
7. Then, too, it will begin to appear what Christs own people may be, acknowledging their membership, confirmed and alive in His body. (Bishop Huntingdon,.)
Let Him be one of us, that we may be one in Him. (J. C. Jones.)
Emmanuel, God with us
I. We know, in consequence of the revelations made by Christ, that God is so with us, so near to us, that our very existence is every moment upheld by him. We exist not by chance, etc.; but whatever subordinate causes may be employed, they all derive their efficacy from Him.
II. We know, too, from the incarnation and doctrine of Christ, that God is with us, not as individuals merely, but with our world, and that also in the way of special grace. He is in the world, not to exhibit His power merely, but that the world of men may be redeemed, etc.
III. In Christ we see that God was with us, in our very nature, to accomplish our redemption.
IV. Though ascended into heaven, he is still god with us, by the invisible but mighty influence which He exerts.
V. God is with us, in condescension and special grace, during the whole course of discipline to which He subjects us. Is Christ our Emmanuel? (R. Watson.)
Influence gained by oneness of condition
A Moravian missionary once went to the West Indies, to preach to the slaves. He found it impossible for him to carry out his design so long as he bore to them the relation of a mere missionary. They were driven into the field very early in the morning, and returned late at night with scarcely strength to roll themselves into their cabins, and in no condition to be profited by instruction. They were savage toward all of the race and rank of their masters. He determined to reach the slaves by becoming himself a slave. He was sold, that he might have the privilege of working by their side, and preaching to them as he worked with them. Do you suppose the master or the pastor could have touched the hearts of those miserable slaves as did that man who placed himself in their condition, and went among them, and lived as they lived, suffered as they suffered, toiled as they toiled, that he might carry the gospel to them? This missionary was but following the example of the Lord Jesus Christ, who took on Him the nature of men, came among them, and lived as they lived, that He might save them from their sins. (Beecher.)
In what sense is Christ God with us? In His incarnation united to our nature-God with man-God in man. He is God with us to comfort, enlighten, protect, and defend us in time of temptation and trial, and in the hour of death, and God with us, and in us, and we with and in Him to all eternity. (A. Clarke. LL. D.)
Behold at once the deepest mystery and the richest mercy. By the light of nature we see the eternal as a God above us: by the light of the law we see Him as a God against us; but, by the light of the gospel, we see Him as a God with us, reconciled to us, at peace with us, interested for us, interceding in our behalf. Thanks be to God for His unspeakable gift! (Dr. Hughes.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain On vv22–23 22. That it might be fulfilled. Matthew neglects no…
22. That it might be fulfilled. Matthew neglects no opportunity to show the Jews that their prophets described Christ. The prophecy will be found in Isaiah 7:14.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
C. I. Scofield 1917 · Public Domain On v22 of the Lord
of the Lord
See Isa 7:14 Lit. by the Lord through the prophet.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v22 Matthew now adds an explanatory note to show the…
Matthew now adds an explanatory note to show the fulfillment of the Old Testament types and prophecies in the person and work of Christ:
v. 22. Now all this was done that it might be fulfilled which was spoken of the Lord by the prophet, saying,
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v. 23. 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.
It was not an incident that just happened that way which the evangelist records, but an occurrence definitely decided upon and fully planned by the Lord centuries before. For it was He that spoke the prophecy through Isaiah, chapter 7:14. The words as written by the prophet referred to a sign or miracle which the Lord promised King Ahaz in order to assure him that the counsels of the enemies of Israel should not stand, but that the latter should finally be utterly discomfited. In giving this sign, the Lord had in mind the spiritual Israel and its enemies, the deliverance being the redemption wrought by the Messiah. Before the eternal God, the space of seven hundred years is as a watch in the night. This sign was now to be given and the prophecy fulfilled. The virgin, not any virgin, but the one designated and chosen by God, being with child, was now about to bear a son. And they, not only His parents, but men and people that would know Him, especially those that would accept His salvation, would call His name Emmanuel: God with us. In the son of Mary these words were fulfilled, her son is God Himself; in His person the strong God, the almighty Lord, is with us, not according to His condemning justice, but according to His loving-kindness and tender mercies, Isa 9:6; Joh 1:1-14; 1Ti 3:16.
The Virgin Birth
For about eighteen centuries after the ascension of Christ and the founding of the Christian Church the fact of the virgin birth was not called into question and the comforting doctrines drawn there from were universally accepted. Throughout the Christian Church the words of the Apostolic Creed: "Who was conceived by the Holy Ghost, born of the Virgin Mary," were confessed and believed. But the era of rationalism, of believing only what reason admitted to be true, ushered in a new conception of Bible criticism, and this played havoc with our doctrine. One critic attacked the idea of a supernatural origin of Jesus and tried to find a natural explanation of the event. Another declared that Joseph was the father of Jesus. A third calmly treated the stories of Christ’s nativity as myths. In this manner, the entire Bible account was soon discredited, both the fact of the virgin birth and the doctrine of the necessity of the sinless birth of the Savior being denied. It is stated that the modern world cannot believe in, and therefore has no place for, miracles. This standpoint evidently overthrows the entire Bible and the history of the Church, both of which are replete with miracles. Some have maintained that the virgin birth has no doctrinal significance anyway, not the physical basis of Christ’s existence, but the moral and spiritual character of His personality being involved in redemption. But such statements reveal the fact that they are very well aware of the vital connection between the doctrine of the virgin birth and faith in the divinity of Christ. A third class of critics favors the mythological explanation, declaring that legends and myths have ever sprung up in connection with the development of all religions. Unfortunately the critics themselves disagree, some of them assuming a Hebrew, others a Greek, others an Indian origin of the story. Besides, their examples are poorly chosen, a divine paternity by carnal intercourse being assumed in the majority of cases. And a recent writer has shown all these theories to be untenable and not analogous, besides referring to the fact that the heathen myths in connection with such stories are of an incredibly vile and immoral character, while nothing can equal the simple, chaste, convincing language of the Bible narrative. The final argument of the critics that historical and textual criticism has proved consecutive editing of New Testament stories and the presence of material foreign to essential Gospel sources, revivals the intention they are anxious to put into execution, namely, to destroy the faith of Christians in the truthfulness of the Bible story.
Let us, in combating these attacks, rely upon the weapon which Christ Himself indicated to us, namely: "It is written. " It is plainly written, Isa 7:14, that the Messiah should be born of a virgin, for the Hebrew word there used, both according to its etymology and according to usage, designates not merely a "woman of marriageable age," but a virgin, a maiden that has not known man. Dr. Stoeckhardt has proved this meaning even in the passage Pro 30:18 The virgin birth is most decidedly taught in the passage above, Mat 1:20-25, as well as in Luk 1:34-35. It agrees, moreover, with the prophecy, Gen 3:15, where the Seed of the Woman alone is named as the crusher of the Serpent’s head. It finds its final confirmation in the fact that St. Paul refers to it in the most self-evident way, when he speaks of the Son of God as having been made of a woman, Gal 4:4.
In the light of these plain passages we have every reason to say: "Therefore these learned men and critics are the falsifiers, visionaries, and writers of legends, not the apostles and evangelists. Their historic-critical research is plain fraud. From the view-point of their unbelief, indeed, they cannot do otherwise. Theirs is the experience of the Jews: With seeing eyes they see nothing, and with hearing ears they hear nothing, and they have their reward. The devil thanks them for it."
We shall retain the doctrine of the virgin birth as a necessary part of our faith. We believe that it is essential for a full appreciation of the supernatural, the divine character of the Savior. "In order to constitute a divine-human personality, the divine Being had to enter into the procreative depths of humanity and select and assume a human nature of His formation and purifying, and unite Himself personally with it. It must be bone of our bone, flesh of our flesh, soul of our soul, in order to be organically connected with the human race; but it must be our nature lifted out of itself, separated, purified, transmuted—a human nature that, strangely and mysteriously enough, could be ’tempted in all points like as we are, yet without sin. ’" Christ "indeed is become a real, true, natural man, but not conceived and born in sins, as other children of Adam. For that reason His mother had to be a virgin whom no man had touched, in order that He might not he conceived and born under the curse, but without sin, and the devil might have no right or power over Him. Such mercy we celebrate today in order to thank God that He purified our unclean, unholy conception and birth through His holy conception and birth, took the curse from us, and brought the blessing upon us. We by nature have a filthy, sinful conception and birth, but Christ has a pure, holy conception and birth, and through His holy conception and birth our unclean nature, flesh, and blood are blessed and sanctified. " The fact of the sinless humanity of Christ, guaranteed to us by the virgin birth, made His being placed under the Law, His perfect fulfillment of the Law, and thus His entire work of redemption possible.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On v22 General Information:
General Information:
The author quotes the prophet Isaiah to show that Jesus' birth was according to scripture. (See: Background Information)
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All this happened
The angel is no longer speaking. Matthew is now explaining the importance of what the angel said.
what was spoken by the Lord through the prophet
This can be stated in active form. AT: "what the Lord told the prophet to write long ago" (See: Active or Passive)
the prophet
There were many prophets. Matthew was speaking of Isaiah. AT: "the prophet Isaiah" (See: Assumed Knowledge and Implicit Information)
Behold ... Immanuel
Here Matthew quotes the prophet Isaiah.
Behold, the virgin
"Pay attention, because what I am about to say is both true and important: the virgin"
Immanuel
This is a male name. (See: How to Translate Names)
which means, "God with us."
This is not in the book of Isaiah. Matthew is explaining the meaning of the name "Immanuel." You could translate it as a separate sentence. AT: "This name means 'God with us.'"
translationWords
fulfill
lord
prophet
virgin
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On v22 1:22-23 Jesus’ birth from a virgin fulfills Isa 7:14.…
1:22-23 Jesus’ birth from a virgin fulfills Isa 7:14. The Hebrew term ‘almah (virgin or young maiden) was translated parthenos (“virgin”) in the Greek Old Testament that Matthew quotes. Matthew understands the ‘almah of Isaiah as foreshadowing the Virgin Mary.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.